Religion in Libya

Sunni Muslims make up an estimated 90 to 95 percent of Libya's population, while Ibadi Muslims account for approximately 4.5 to 6 percent, particularly in Amazigh areas. Sufi practice exists within Islam. Most non-Muslim residents are foreign workers or migrants, and no permanent Jewish community is evidenced. The General Authority of Endowments and Islamic Affairs, commonly called GAEIA, oversees mosques, imams, Friday sermons, religious endowments and Quran education in areas under the western administration. Its portal reports about 5,000 mosques, 400 Quran centres, 25,000 mosque workers and 80 endowments; these figures are self-reported. An eastern authority aligned with the House of Representatives operates rival religious and endowment structures. Dar al-Ifta in Tripoli issues fatwas and legal opinions. These opinions do not formally bind courts but can carry substantial social influence. Daily prayer, Friday prayer, Ramadan fasting, zakat and Eid prayers are widespread Islamic practices. Sermons may follow state-approved standards. Mawlid practices involving chanting, drums or dancing are followed by some Sufi communities but face restrictions or opposition in some areas. Ibadi practice is especially visible in Amazigh localities. Catholic, Coptic, Anglican and Protestant groups operate mainly for foreign communities in Tripoli and other cities; worship may take place outside church buildings, and access depends on locality and security. The Islamic lunar calendar determines religious dates. Eid al-Fitr normally covers the first through third days of Shawwal, while Eid al-Adha includes Arafat Day and the first three Eid days when declared as public holidays by the GNU. Mawlid was recognized as a public holiday in 2025. Western and eastern authorities may use different moon-sighting decisions, producing different dates or leave arrangements. Additional leave can sometimes be deducted from annual leave balances. Islamic religious instruction is required in public and private schools, with no evidenced opt-out. The Ministry of Education and GAEIA share responsibility for religious education. Quran memorization centres, local halaqat al-tahfiz, Quran certification and Ijaza services, and Islamic Studies departments at Libyan universities provide further religious learning. Fees, registration requirements and schedules are not standardized nationwide. A 2026 Ministry of Education circular also emphasized religious and national identity requirements in public, private and international schools. The 2011 Constitutional Declaration and the current position of the Supreme Judicial Council identify Islam as the state religion and Islamic Sharia as a main source of legislation. A permanent constitution has not been evidenced, and constitutional wording does not always match practice. The law formally protects non-Muslim religious rituals, but conversion from Islam, missionary activity, public discussion of beliefs, non-Islamic materials and public dissent can create legal, security or social risks. Charges involving division, insulting Islam or insulting the Prophet can carry severe penalties, including a possible death sentence under reported criminal provisions. The 2022 Anticybercrime Law also restricts some online material on public-order or morality grounds and allows prison sentences of up to 15 years. Sharia courts handle Muslim marriage, divorce, inheritance and property matters, although Libya has no unified family code. A Muslim man may marry a Christian or Jewish woman without her conversion, while a non-Muslim man generally must convert to marry a Muslim woman under the reported legal framework. Marriage between a Muslim man and a non-Abrahamic woman is illegal or unrecognized. Inheritance outcomes can differ from formal civil equality because Sharia-influenced rules may give women unequal shares. Non-Muslim family matters are handled through GAEIA and community practice where compatible with Libyan law; no separate non-Islamic family code is evidenced. Mosque and prayer access is generally available without a public fee. Quran centres, fatwa services, religious events and church access vary according to locality, authority and security. Converts, atheists, agnostics, religious dissenters, Sufi and Ibadi communities, foreign clergy and religious NGO staff may face family pressure, dismissal threats, detention, visa problems or restrictions by armed groups. Interfaith dialogue involves scholars, clergy, NGOs, human-rights actors, embassies and UN bodies, but no stable unified national mechanism is evidenced.