In the case of Sufism among the poor and petite bourgeoisie of Egypt, we saw that the miracle is a source of individual or group satisfaction rather than constituting a weapon against the broader social system. A challenge is there, but only of a very muted kind. For the Ahmediya order in Aswan and the Hamadsha of the Moroccan slums baraka and karamat become a dream in which one finds refuge. In Senegal they bolster a powerful economic and political organization.