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Senousiyya: Difference between revisions
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'''After traveling to some of the Islamic lands in North and East Africa and Hejaz, he sought to reform the situation of Muslims and, like Abdul Wahhab, declared the deviation of Muslims from the principles of Islam as the root of their dispersion and backwardness.''' | '''After traveling to some of the Islamic lands in North and East Africa and Hejaz, he sought to reform the situation of Muslims and, like Abdul Wahhab, declared the deviation of Muslims from the principles of Islam as the root of their dispersion and backwardness.''' | ||
'''Muhammad, the son of Senousi, claimed Mahdism and his movement found many followers in Raqqa (in the west of Egypt, located in present-day Libya) and the Algerian desert, and after a while, it spread to Sudan as well | '''Muhammad, the son of Senousi, claimed Mahdism and his movement found many followers in Raqqa (in the west of Egypt, located in present-day Libya) and the Algerian desert, and after a while, it spread to Sudan as well .'''<ref>'''A review of Arab political thought, p. 8'''</ref> | ||
=='''Attitudes & Beliefs'''== | =='''Attitudes & Beliefs'''== | ||
'''Senousiyya, like Tijaniyyah, its emergence was mostly the result of the revival of Sufism in Azhar at the end of the 18th century (12/13 AH). Also, it was an attempt to respond to the criticism of the Wahhabis by creating reforms in Sufism; Senusis remained Sufis, but they accepted many Wahhabi ideas and theories and made them their own beliefs. Like the Tijanis, the Senusis did not consider pure adherence to any of the religions as permissible. They defended ijtihad, the freedom of every Muslim to accept any of the four schools of Sunni sects which people likes. They also objected to the tradition of imitation and doubted the ancient belief of Sufism about the possibility of achieving unity with God through spiritual practices. Instead, they sought to achieve unity with the Prophet of Islam, but their Sufism was expressed both through active preaching and conversion of infidels to Islam, and through individual Sufism and withdrawal from traditional Sufis. The difference between them and the previous Sufi reformers of Western Sudan was that their goal was not limited to Sudan, but included North Africa, the Sahara, and even the Ottoman Empire. In fact, one of the main goals of Sanousi was to provide the means for the unity of Islam. Muhammad Ali Sanousi, despite his strong opinions about the political and religious affairs of his time, was a peaceful person who opposed violence. His teachings indicated that war is justified only when faced with an attack, although it must be admitted that not all of his followers were so peaceful | '''Senousiyya, like Tijaniyyah, its emergence was mostly the result of the revival of Sufism in Azhar at the end of the 18th century (12/13 AH). Also, it was an attempt to respond to the criticism of the Wahhabis by creating reforms in Sufism; Senusis remained Sufis, but they accepted many Wahhabi ideas and theories and made them their own beliefs. Like the Tijanis, the Senusis did not consider pure adherence to any of the religions as permissible. They defended ijtihad, the freedom of every Muslim to accept any of the four schools of Sunni sects which people likes. They also objected to the tradition of imitation and doubted the ancient belief of Sufism about the possibility of achieving unity with God through spiritual practices. Instead, they sought to achieve unity with the Prophet of Islam, but their Sufism was expressed both through active preaching and conversion of infidels to Islam, and through individual Sufism and withdrawal from traditional Sufis. The difference between them and the previous Sufi reformers of Western Sudan was that their goal was not limited to Sudan, but included North Africa, the Sahara, and even the Ottoman Empire. In fact, one of the main goals of Sanousi was to provide the means for the unity of Islam. Muhammad Ali Sanousi, despite his strong opinions about the political and religious affairs of his time, was a peaceful person who opposed violence. His teachings indicated that war is justified only when faced with an attack, although it must be admitted that not all of his followers were so peaceful .'''<ref>'''The spread of Islam in West Africa, p. 370'''</ref> | ||
'''The approach of traditional Islam, both in the level and field of Sharia and in Sufi circles and orders, continued in this period (during the 13th century and the beginning of the 14th century A.H.), and there were cases of revival and modernization of purely traditional ways of life which was very important, came true . Among these cases, for example, it is possible to mention the establishment of Darqawiyyah and Senousyyeh orders in North Africa, which brought about religious changes and even important political developments in the case of Senousyyeh | '''The approach of traditional Islam, both in the level and field of Sharia and in Sufi circles and orders, continued in this period (during the 13th century and the beginning of the 14th century A.H.), and there were cases of revival and modernization of purely traditional ways of life which was very important, came true . Among these cases, for example, it is possible to mention the establishment of Darqawiyyah and Senousyyeh orders in North Africa, which brought about religious changes and even important political developments in the case of Senousyyeh .'''<ref>'''Nasr, Muslim youth and the modern world''' </ref> | ||
=='''Political activity'''== | =='''Political activity'''== | ||