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Senussi went to Mecca, where he joined Ahmad Ibn Idris al-Fasi, the head of the Khadirites, a religious fraternity of Moroccan origin.
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Senussi and Mecca
The Senussi or Sanussi refers to a Muslim political-religious order in Libya and the Sudan region founded in Mecca in 1837 by the Grand Senussi, Sayyid Muhammad ibn Ali as-Senussi.
On the death of Al-Fasi, Senussi became head of one of the two branches into which the Khadirites divided, and in 1835 he founded his first monastery or zawia, at Abu Kobeis near Mecca.
Due to Wahhabi pressure Senussi left Mecca and settled in Cyrenaica, Libya in 1843, where in the mountains near Sidi Rafaa ' ( Bayda ) he built the Zawia Baida (" White Monastery ").
Senussi and where
) After fighting in the Senussi Campaign in North Africa the brigade was shipped to France, where it took part in many battles between 1916 and 1918, including the famous Battle of Delville Wood.
Senussi and joined
They were commanded by Jaafar Pasha, formerly an Ottoman officer who had been sent to lead a rebellion against the British by the Senussi in Egypt, but had joined the Arab Revolt after being captured.
Senussi and Ahmad
Born at Al-Jaghbub, the headquarters of the Senussi movement, on 12 March 1889, the son of Sayyid Muhammad al-Mahdi bin Sayyid Muhammad al-Senussi and his fifth wife Aisha bint Ahmad al-Syrte, Idris was a grandson of Sayyid Muhammad bin ' Ali as-Senussi, the founder of the Senussi Muslim sufi order.
Senussi and Idris
On 25 October 1920 the Italian government recognized Sheikh Sidi Idris the hereditary head of the nomadic Senussi, with wide authority in Kufra and other oases, as Emir of Cyrenaica, a new title extended by the British at the close of World War I.
Idris as-Senussi, the Emir of Tripolitania and Cyrenaica and the leader of the Senussi Muslim Sufi order, represented Libya in the UN negotiations, and on 24 December 1951, Libya declared its independence with representatives from Cyrenaica, Tripolitania and Fezzan declaring a union with the country being called the United Kingdom of Libya, and Idris as-Senussi being offered the crown.
Idris, GBE (), also known as Idris I of Libya ( born Sayyid Muhammad Idris bin Muhammad al-Mahdi as-Senussi 12 March 1889 – 25 May 1983 ), was the first and only king of Libya, reigning from 1951 to 1969, and the Chief of the Senussi Muslim order.
The flag was designed by Omar Faiek Shennib and approved by King Idris Al Senussi who comprised the UN delegation representing the regions of Cyrenaica, Fezzan and Tripolitania at UN unification discussions.
Omar Faiek Shennib, Chief of the Royal Diwans, Vice President of the National Assembly and Minister of Defense under King Idris Al Senussi is credited in the memoirs of Adrian Pelt, UN commissioner for Libya ( 1949 to 1951 ) for the design of the original Flag of Libya: this flag represented Libya from its independence in 1951 to 1969, and was adopted by the pro-democracy movement during the Libyan civil war.
Mr. Shennib informed the delegates that this design had met the approval of His Highness Emir of Cyrenaica, King Idris Al Senussi ( later to become King of Libya ).
The star and crescent were placed within the black central strip of the flag as a reference to the Senussi flag and the role of King Idris in leading the country to independence ".
Nonetheless, King Idris, the monarch of independent Libya, was the grandson of the founder of the Senussi movement, and his status as a Senussi gave him the unique ability to command respect from the disparate parts of his kingdom.
A promised restoration never fully took place, and the Idris regime used the Senussi heritage as a means of legitimizing political authority, rather than of providing religious leadership.
After unseating Idris in 1969, the revolutionary government placed restrictions on the operation of the remaining zawaayaa, appointed a supervisor for Senussi properties, and merged the Senussi-sponsored Islamic University with the University of Libya.
Senussi and head
* Abdullah Senussi, brother-in-law of Muammar Gaddafi, and deputy head of Libyan intelligence ;
Senussi and religious
The Senussi movement was a religious revival adapted to desert life.
Rescuing the region from unrest and anarchy, the Senussi movement gave the Cyrenaican tribal people a religious attachment and feelings of unity and purpose.
As the nationalism fostered by unified resistance to the Italians gained adherents, however, the religious fervor of devotion to the movement began to wane, particularly after the Italians destroyed Senussi religious and educational centers during the 1930s.
Despite its momentary political prominence, the Senussi movement never regained its strength as a religious force after its zawaayaa were destroyed by the Italians.
Senussi and .
The outbreak of the First World War with the necessity to bring back the troops to Italy, the proclamation of the Holy War by the Ottomans, the uprising of the Libyans in Tripolitania and Fezzan and the partisan war led by the Senussi in Cyrenaica forced the Italians to abandon all the occupied territory and to entrench themselves in Tripoli, Derna and the coast of Cyrenaica.
Omar Mukhtar, a Senussi sheikh, became the leader of the uprising.
Investigators found that a bomb placed in the cargo hold by Chadian rebels backed by Libya was responsible for the explosion ; in 1999 a French court convicted six Libyans, including the former Libyan intelligence chief, Abdullah Senussi, in absentia, of planning and implementing the attack.
# Colonel Abdullah Senussi: Director Military Intelligence.
Libya argued that the territory was inhabited by indigenous people who owed allegiance to the Senussi Order and subsequently to the Ottoman Empire, and that this title had been inherited by Libya.
* March 10 – Ahmed Sharif es Senussi, Chief of the Senussi order in Libya ( b. 1873 )
Senussi was concerned with both the decline of Islamic thought and spirituality and the weakening of Muslim political integrity.
From 1902 to 1913 the Senussi fought French expansion in the Sahara, and the Italian colonisation of Libya beginning in 1911.
In World War I, the Senussi fought against the British in Egypt and Sudan.
A third of the population in Libya continue to be affiliated with the Senussi movement.
The Senussi order has been historically closed to Europeans and outsiders, leading reports of their beliefs and practices to vary immensely.
Though it is possible to gain some insight from the lives of the Senussi sheikhs further details are difficult to obtain.
The Grand Senussi did not tolerate fanaticism and forbade the use of stimulants as well as voluntary poverty.
The relative austerity of the Senussi message was particularly suited to the character of the Cyrenaican Bedouins, whose way of life had not changed much in the centuries since the Arabs had first accepted the Prophet Mohammad's teachings.
In 1855 Senussi moved farther from direct Ottoman surveillance to Jaghbub, a small oasis some 30 miles northwest of Siwa.
The successors to the Sultan of Wadai, Sultan Ali ( 1858 – 74 ) and the Sultan Yusef ( 1874 – 98 ) continued to support the Senussi.
In 1890 Mahdists advancing from Darfur were stopped on the frontier of Wadai, the sultan Yusef proving firm in his adherence to the Senussi teachings.
By this time a new danger to Senussi territories had arisen from the colonial French, who were advancing from the Congo towards the western and southern borders of Wadai.
went and Mecca
Around 1040, Yahya ibn Ibrahim, a chieftain of the Gudala ( and brother-in-law of the late Tarsina ), went on pilgrimage to Mecca.
According to historical narrations about Muhammad's life, after ten years of receiving revelations, Muhammad went to the city of Ta ’ if to see if its leaders would allow him to preach his message from there rather than Mecca, but he was cast from the city by the people.
After meeting senior Saudi royals, the next day he went to Medina and performed Umrah in Mecca.
Rahmon is a Sunni Muslim and has performed the hajj when he went to Mecca in March 1997.
Then, he went to Persia, with Holmes entering Mecca and then to a brief stopover with the Khalifa in Khartoum.
While the nomination issue was deliberated upon in Medina, Abdullah ibn Zubair went with Husayn to Mecca because some prominent Muslims thought that Mecca would be the best base for launching a campaign to build up public opinion against Yazid's nomination.
In response to his crisis of faith, Freeway went on hiatus for a few years, making his Hajj, a journey to the holy city of Mecca, required by every Muslim at least once in his or her lifetime if they are able.
He went on pilgrimage to Mecca in 1160, then went on campaign against the crusaders with Nur ad-Din in 1162, and was at the Battle of Harim in 1164.
Like Mansa Musa, Askia also completed one of the five Pillars of Islam by taking a hajj to Mecca, and, also like the former, went with an overwhelming amount of gold.
Kathrada went on the Hajj pilgrimage to Mecca in 1992.
Eventually, most of the remaining chieftains went to Mecca to confront Muhammed, and became Muslims after some negotiation, resulting in the destruction of the religion of Allāt.
The city gained world fame in 1390 when its ruler, Mansa Musa, went on a pilgrimage to Mecca, stopping with his entourage in Egypt and dispensing enough gold to devalue the Egyptian currency.
Sa'd ibn Mua ' dh, an Ansar, went to Mecca to learn how to perform the Umrah and there was accosted by Abu Jahl at the Kaaba who threatened he would kill him, had he not been in the company of Omaiya bin Khalaf.
In 1822, Titu Mir went on a pilgrimage to Mecca, the Haj enjoined upon all Muslims, and on his return he commenced organizing the Muslim peasants of his native village against the landlords or Zamindars and the British colonialists.
He informed them that he is going to Mecca for pilgrimage but, instead, he went to Al Kark and stayed there ending his second reign.
He went to Mecca in 1995, and returned to Germany as more of a Muslim fanatic.
Also in late 1997, Mohamed Atta told his roommate that he was going to Mecca, but he most likely went to Afghanistan instead.
He went to England, where he lived quietly in a modest house in Kent, only going abroad to visit the holy cities of Mecca and Medina and to call on relatives and friends in that part of the world.
He went on pilgrimage to Mecca around 2004.
He went to Mecca for the Hajj and there he devoted his time to furthering his studies in Islamic theology, history, philosophy and Sufism from different scholars in Arabia.
From Egypt he went by sea to Jidda and reached Mecca as a pilgrim in October 1809. After his pilgrim he converted Islam and he changed his name to Hag Moses.
He then went to Mecca, at that time in the possession of the Wahabites, ostensibly to perform the hajj.
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