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=='''Political activity'''== | =='''Political activity'''== | ||
'''The Sanousiyya order basically wanted to return to real Islam, based on the Qur'an and the Sunnah. The great Senousi, despite the enmity of Ebne Timiyyeh with Sufism, was influenced by his thoughts. Senousi's Zekr(invocation of God) does not aim to stimulate any kind of ecstasy and fascination, although he tries to align himself with Prophet Muhammad (pbuh) | '''The Sanousiyya order basically wanted to return to real Islam, based on the Qur'an and the Sunnah. The great Senousi, despite the enmity of Ebne Timiyyeh with Sufism, was influenced by his thoughts. Senousi's Zekr(invocation of God) does not aim to stimulate any kind of ecstasy and fascination, although he tries to align himself with Prophet Muhammad (pbuh) .'''<ref>'''Netlon. A Popular Dictionary of Islam,P.225'''</ref> | ||
'''There have been reform trends in the Arab world,which some of them, such as Wahhabism in the peninsula and the Sanouusi movement in Burqa or Tunisia, aimed at returning to real Islam and promoted it | '''There have been reform trends in the Arab world,which some of them, such as Wahhabism in the peninsula and the Sanouusi movement in Burqa or Tunisia, aimed at returning to real Islam and promoted it .'''<ref>'''Andre, Islam and its Civilization, p. 480'''</ref> | ||
'''In the time interval of the First World War, we witness reform movements, especially in the area of Barqa, that is, the place where Sanousiyya appeared. This movement developed and expanded religious culture and revolutionary ideas and opened the door to jihad and struggle, and also created Zavaya in the desert (Sahara)that were actually considered as intellectual and ideological bases | '''Movements such as Wahhabism in the peninsula and Sanousiyya in Libya wanted the renewal of religion so that to return to its original source.'''<ref>'''Ibid., p. 479'''</ref> | ||
'''In the time interval of the First World War, we witness reform movements, especially in the area of Barqa, that is, the place where Sanousiyya appeared. This movement developed and expanded religious culture and revolutionary ideas and opened the door to jihad and struggle, and also created Zavaya in the desert (Sahara)that were actually considered as intellectual and ideological bases .'''<ref>'''Ajeel, The Story and History of Arab Civilizations, p. 24.'''</ref> | |||
'''Muhammad Ali Senousi wanted to establish his order in Algeria, but the occupation of this country by the French prevented him from doing so. This order changed its location to Barqa (Cyrenaica) in the eastern end of East Africa, where its members established their base for preaching in the desert(Sahara). Their method was to establish Zavaya from which Islamic and Sanousi principles were transmitted everywhere by Sanousi preachers. The Sanousiyye order gradually spread from Barqa to the south through Zuweila, Kovar, and Kafrauburgo, and then went east and west to the lower Sudan of the Sahara.''' | '''Muhammad Ali Senousi wanted to establish his order in Algeria, but the occupation of this country by the French prevented him from doing so. This order changed its location to Barqa (Cyrenaica) in the eastern end of East Africa, where its members established their base for preaching in the desert(Sahara). Their method was to establish Zavaya from which Islamic and Sanousi principles were transmitted everywhere by Sanousi preachers. The Sanousiyye order gradually spread from Barqa to the south through Zuweila, Kovar, and Kafrauburgo, and then went east and west to the lower Sudan of the Sahara.''' | ||
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=='''Leaders''' == | =='''Leaders''' == | ||
'''When Muhammad Ali Senousi passed away, the attention of the people, as he intended, was focused on his son "Mohammed Mahdi", and many of the followers of this order considered the choice of this name by the founder of the order as a clear proof that this Muhammad is really the same Mahdi which they have been waiting for him for a long time. They considered this naming not a smart political calculation, but an extraordinary insight, moreover, the resulting excitement was more than these, because the year 1822-3 AD, corresponding to the year 1300 AH, was also the beginning of the new Hijri century. All the expectations in the year 1785/1200, when after all the hopes, Hazrat Mahdi (PBUH) did not appear, so converted to disappointment. Did the year 1300 Hijri witness the fulfillment of this long expectation? | '''When Muhammad Ali Senousi passed away, the attention of the people, as he intended, was focused on his son "Mohammed Mahdi", and many of the followers of this order considered the choice of this name by the founder of the order as a clear proof that this Muhammad is really the same Mahdi which they have been waiting for him for a long time. They considered this naming not a smart political calculation, but an extraordinary insight, moreover, the resulting excitement was more than these, because the year 1822-3 AD, corresponding to the year 1300 AH, was also the beginning of the new Hijri century. All the expectations in the year 1785/1200, when after all the hopes, Hazrat Mahdi (PBUH) did not appear, so converted to disappointment. Did the year 1300 Hijri witness the fulfillment of this long expectation? .'''<ref>'''Islam in West Africa, p. 371'''</ref> | ||
=='''Achievements'''== | =='''Achievements'''== | ||
'''During the invasion of the French and Italian governments to North Africa, the Senousi movement was an obstacle in the way of those colonial powers because it called the Muslims of North Africa to unity and struggle. With the occupation of Libya by Italy in 1329 AH/ 1911 AD, the Senousian forces were also crushed | '''During the invasion of the French and Italian governments to North Africa, the Senousi movement was an obstacle in the way of those colonial powers because it called the Muslims of North Africa to unity and struggle. With the occupation of Libya by Italy in 1329 AH/ 1911 AD, the Senousian forces were also crushed .'''<ref>'''A review of Arab political thought, p. 8'''</ref> | ||
'''The resistance of the Senousi against the Italian rule over Libya, which started in 1912 AD, lasted for twenty years, although the aforementioned resistance caused heavy casualties and financial losses, but instead, it strengthened the close relations between Libya and the Arab world.''' <ref>'''Marian, Contemporary History of Africa, p. 54'''</ref> | |||
'''After the death of Mohammad Ali Senousi, his brother’s son Sayyed Ahmed Sharif took over the leadership of Senousi. During the Ottoman war in the two regions of Germany, the Ottomans appointed Sayyed Ahmed Sharif Senousi as the leader of North Africa and asked him to declare jihad against England in the western regions of Egypt .'''<ref>'''The story and history of Arab civilizations, p. 24'''</ref> | |||
''' | '''During the Holy Jihad (Jihad against England), Sayyed Ahmed Sharif appointed Muhammad Idris as his deputy in Barqa area, and Idris used this opportunity for his influence and power.'''<ref>'''Ibid., p. 25'''</ref> | ||
''' | '''During the war with Italy, Mohammad Idris proposed the issue of recognizing the independence of the Senousi to the Italian and British delegation and asked them to officially recognize the leader of the Senousi and their region, and finally a treaty was concluded between them on April 16, 1917 . '''<ref>'''Ibid., p. 25'''</ref> | ||
''' | '''In 1922, Muhammad Idris Al-Mahdi (Sayyed Idrisi), the great-grandson of the founder of Sanousiyya, who had settled in Egypt, was recognized as the "Emir of all Libya" in a conference composed of the Arab leaders of Tripolitania and Cyrenaic .'''<ref>'''Contemporary History of Africa, p. 54'''</ref> | ||
''' | '''And it is said that Muhammad Idris Al-Mahdi, the leader of the Sanousi order, was elected as the constitutional king of the Libyan Federation .'''<ref>'''Farhang Tarikh, vol.II, p. 1057'''</ref> | ||
'''In 1930-31, a large number of Senousis fled to Egypt. These people played an important role in the future during the war | '''In 1930-31, a large number of Senousis fled to Egypt. These people played an important role in the future during the war.'''<ref>'''Contemporary History of Africa, p. 54'''</ref> ''' The Sanousi order was disbanded in 1930, but with the rise of Idris I (Sanousi leader) in Libya, they regained power.'''<ref>'''Farhang History, first volume, p. 693'''</ref> '''Sanousiyya order had many followers in Cyrenaica [or Barqa] and its activities finally led to the establishment and independence of Libya .'''<ref>'''Muslim youth and the modern world, p. 175'''</ref> '''Sanousi's followers resisted the invasion of Italy and France and finally managed to establish the Sanousi government led by King Idris I in Libya in 1947.''' <ref>'''Islam in Nigeria, p. 45'''</ref> | ||
=='''The works | =='''The works''' <ref>'''Zirkoli, Al-A’lam, p. 299'''</ref>'''of Muhammad Ali Sanousi are :''' == | ||
'''1) – Alddrarol Alsunniah fi Akhabar Alsalalah Al- Idrisiyyah''' | '''1) – Alddrarol Alsunniah fi Akhabar Alsalalah Al- Idrisiyyah''' | ||
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'''7) Al-Tuhfato fi Avael Alkotobalsharifah''' | '''7) Al-Tuhfato fi Avael Alkotobalsharifah''' | ||
'''Finally, when Muhammad Ali Sanousi, saw that, Ottoman government was watching over him ,so he went to the desert (Sahara) and resided in area of Jaghbub and lived there until 1276 which he died. | '''Finally, when Muhammad Ali Sanousi, saw that, Ottoman government was watching over him ,so he went to the desert (Sahara) and resided in area of Jaghbub and lived there until 1276 which he died.''' <ref>'''Wajdi, Encyclopedia of the Twentieth Century, p. 313'''</ref> | ||
====== Notes: ====== | ====== Notes: ====== | ||
<references /> | <references /> |
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