Jihadist Movement Research Articles

The Book of the Desert

This article proposes an analysis of the Book of the Desert (Kitāb al-Bādiya), a nineteenth-century legal treatise composed by Muḥammad al-Māmī (d. 1282/1865), a Muslim scholar from the Tiris desert in present-day Mauritania. Al-Māmī’s text reflects on the adaptation of sharia—the religious law of Islam—to the needs of pastoral populations in the Saharan West. How to embrace a normative system seemingly incompatible with nomadic life, given that it presupposes a state governed by an Islamic ruler (imām) and considers the city the natural environment of legal institutions? Challenging the narratives of center-periphery and the so-called post-classical “decline” that continue to structure the field of Islamic intellectual history, the article explores the different contextual layers of al-Māmī’s reasoning. He was a religious notable deeply involved in power struggles between nomadic groups and a fervent supporter of eighteenth- and nineteenth-century jihad movements in West Africa. But he was also a jurist of the Maliki school, who approached his society from the perspective of Islamic legal thought, and a Bedouin preoccupied with the legal and religious implications of the cultural gulf between his world and that of the towns.

A Short Report on Newly Identified Manuscripts of Miṣbāḥ al-Arwāḥ: A Treatise Authorizing Takfīr in the Early Sokoto Caliphate

Abstract Miṣbāḥ al-arwāḥ fī uṣūl al-falāḥ, written by a fifteenth-century Maliki scholar from Tlemcen, Muḥammad al-Maghīlī (d. c. 1505), had a great influence on the religious and legal thought of ʿUthmān b. Fūdī (d. 1817), the founder of the Sokoto Caliphate, and the issue of takfīr in the history of his jihad movement. Although this work has not been fully examined because only one manuscript was previously known, I recently identified two manuscripts of this work held at al-Khizāna al-Ḥasaniyya (mss. 13446 and 13722). In the present paper, I provide a brief examination of these newly identified manuscripts, particularly from the perspective of the historical study of the early Sokoto Caliphate.

The Jihadi Insurgency in Cabo Delgado: Ideology, Protagonists and Causes

Based on fieldwork interviews with the internally displaced Muslims from the regions affected by the insurgency, such as Palma, Mocímboa da Praia, Macomia, Quissanga and others, this article unpacks the context, ideology and protagonists that gave rise and afforded sustenance to the insurgency in Cabo Delgado. After providing an overview of the historical trajectory of Islam in Mozambique, the article presents the ideological and historical underpinnings of the contemporary global jihadi movements, expanding into Africa and Mozambique. The article argues that for jihadism to take roots in any place, there should exist militant protagonists and the grievances that serve as emotional entry points for recruitment. Thus, the article examines the processes by which jihadi protagonists emerged in various communities and the grievances they articulated in order to provoke the insurgency against the State.

Redefining gender roles: women in South Asia's Jihadist Movements

ABSTRACT South Asia has witnessed a surge in jihadist activity, with Al-Qaeda (AQ) and the Islamic State (IS) making significant inroads into the region. Their presence has reshaped terrorism dynamics, notably by involving women in jihadism. AQ and IS have leveraged social media to attract both male and female recruits, with a particular focus on the latter. Through a thematic network analysis of online magazines like Azan, Resurgence, Dabiq, Rumiyah, Inspire, and Al Balagh, this article explores the evolving roles that AQ and IS offer to women. It argues that the emphasis on individual obligation of jihad through online propaganda has not only increased women's participation in jihad, but has also redefined their roles in South Asian jihadism. The changing roles of women in jihadism in South Asia encompass a range of activities, including suicide bombers, propagandists, planners, plotters, recruiters, matchmakers, facilitators, and fundraisers. Notably, IS offers a wider array of dynamic roles for women compared to its competitor, AQ. This article highlights the shift in the roles of women in South Asian jihadism due to the online propaganda efforts of AQ and IS, which have expanded the opportunities for women to participate in various capacities within these extremist groups.

Know Your Enemy: Understanding the Worldview and Motives of Osama Bin Laden and the Jihadist Movement He Inspired

The purpose of this essay is to recall what motivated bin Laden to risk his life, his family, his fortune, and his reputation in confronting the military might of the United States in order to (1) rid the Muslim world of the U.S. presence, (2) overthrow repressive, apostate Muslim regimes not governed by Sharia law, and (3) destroy the state of Israel. The point of understanding bin Laden’s motives is not to excuse any aspect of the barbarous acts he committed, but rather to capture as fully as possible the magnitude of the threat he posed and that which al Qaeda and similar groups, buttressed by his martyrdom, continue to pose.

Terrorism and Global Security: A Comparative Analysis of Al-Qaeda and the Islamic State (IS)

The transformation of terrorism from Al-Qaeda to the Islamic State (IS) has created new security challenges. This article examines the threats posed by these two groups by discussing their ideologies, structures and capabilities. Unlike local terrorist groups like the Afghan Taliban, the Islamic State and Al-Qaeda pose a global threat. The work looked at the origin of Al- Qaeda which cannot be separated from the soviet invasion of Afghanistan in 1979, and the objective of Al- Qaeda which main purpose is unifying and leading the jihad movement and providing its purpose and direction. The organization of Al- Qaeda was also discuss in this work, which is divided into four levels, which include, core Al- Qaeda, affiliated groups, allied groups and motivated persons and network. This work also assessed the impact of Al- Qaeda in global security, where some scholars argued that the group is not viable enough to pose global threat while others argued against it. On the other hand this work examined the origin of IS which started as a result of U.S military intervention in Iraq in 2003. It also examines resource base of IS and its objectives which is the destruction of the asymmetry status- quo existing for a long between Muslim countries and the Western allies. The impact and threat assessment of Al- Qaeda and IS on global security which we found out is that IS initially was fighting the near enemy in Iraqi and Syrian regimes, but latter changed its strategy by equally focusing on the “far enemy” as well, and manifested in its high profile attacks in Europe and other places beyond the Middle East. Lastly the researcher look at the differences between Al- Qaeda and IS in terms of their structure, brutality, popularity, conceptual difference etc. At the end, this paper recommends that a comprehensive global strategy is required to eradicate this growing menace of organized terrorism.

Entre o Império do Mali e o «Islão marítimo». O impacto dos legados e das literacias islâmicas na África portuguesa

The article presents the impact of the Islamicate populations and literacies in Portuguese colonial literature and scholarship. The main ethnic group that focused the attention of the colonisers were the aggressive, dominant Fulani portrayed in the novels of Fausto Duarte, Auá and A Revolta. Their usages and traditions were studied by the first Portuguese ethnographers and ethnohistorians with almost satisfactory results. On the other hand, Islam in the oriental part of the Portuguese colonial empire (Mozambique) was much less understood. The Portuguese paid greater attention to the aggressive, jihadist movements in West Africa than to the relatively less conspicuous Sufi movements that developed in the port cities and islands along the East African coast. Overall, the process of Islamicization of the territories controlled by the Portuguese went on unhindered or even accelerated during the colonial period.

White Jihad: How White Supremacists Adopt Jihadi Narratives, Aesthetics, and Tactics

ABSTRACT This article explores the growing trend of “white jihad” by examining how white supremacists have incorporated jihadi language, motifs, and tactics into their ecosystem. Using observation and content analysis of various primary sources associated with the neo-Nazi movement, we highlight the core issues and themes around which the two movements have coalesced; identify key facilitating actors who have advanced the convergence of elements of the far right and the jihadist movements; and identify operational threats that emanate from this cross-ideological encounter.

AFTER JIHAD

This article aims to re-investigate the Jihad movement of ex-terrorist convicts among the caregivers and teachers of the as-Salam Tahfidzul Quran Islamic boarding school in the Red Zone area of Bima-Dompu, Eastern Indonesia. This article focuses on two things by using a phenomenological qualitative approach, namely: (1) investigating the Jihad movement transformation of the ex-terrorist convicts among as-Salam Tahfidz Quran Islamic boarding school caretakers/teachers, (2) examining negative prejudice against as-Salam Tahfidzul Quran Islamic boarding school as "Terrorist School". The data in this article were collected using observation, participation, interview and documentation techniques which are analyzed inductively. The fieldwork on the study of religious movements in this article shows two significant results. First, the understanding and movement of Jihad for the ex-terrorist convicts among the caretakers/teachers of as-Salam Tahfidzul Quran Bima-Dompu Islamic Boarding School has changed and transformed Jihad from "taking up arms" to "Amar Makruf Nahi Mungkar" which pursued through education. Second, the increment of highly negative prejudice towards As-Salam Tahfidzul Quran Bima-Dompu Islamic Boarding School as a "Terrorist School" among the large community due to the lack of communication from the government to the community regarding the developments of the ex-convicts and the safety assurance of them being in the community after they have served their prison term. Through a significant academic analysis, this article draws a temporary conclusion that Bima-Dompu NTB is no longer a terrorist Red Zone area.

Zawahiri’s General Guidelines and the Collapse of Al Qaeda’s Levant Network

This article addresses the factors leading to Al Qaeda’s continued fragmentation and the collapse of its efforts to create a jihadi state in the Levant. It does so in two parts. First, we look at Al Qaeda’s development of its far enemy strategy that deviated from past jihadi warfare strategies. Second, we examine Al Qaeda’s dysfunctional response to the Arab Spring. The protests untethering of Mideast states and its inflammation of sectarian tensions accelerated Al Qaeda’s transformation into a fractured network committed to localized (increasingly sectarian) insurgencies. After bin Laden’s 2011 killing, Zawahiri in September 2013 released his General Guidelines for the Work of Jihad to tie Al Qaeda’s branches localized insurgencies to a wider struggle against the Zionist-Crusader dominated world order.1 He failed to do so. Upon exploring jihadism’s splintering into three discordant factions represented by Al Qaeda’s far enemy focus, ISIS sectarianism and Hayat Tahrir al-Sham’s (HTS) localized insurgencies, this article concludes that this development has led to an ineffective but dangerously resilient global jihadi movement. Key words: Jihadism, extremism, sectarianism, insurgency Received: 2022-12-17 Revised: 2023-01-15

A theory of jihadist beheadings

Why do some jihadist organizations engage in beheadings while others do not? Although beheadings have become a signature tactic of the contemporary global jihadist movement, I show that most jihadist groups perpetrate few or no beheadings and only a minority have adopted beheading as a consistent part of their repertoire of violence. Such variation exists even among ideologically similar ‘Salafi-jihadist’ groups, suggesting that ideology alone cannot explain why such violence occurs. Instead, I argue that the use of beheadings is shaped by a combination of local strategic context and transnational ties. Beheadings are strategically useful to jihadist groups engaged in insurgency as a means of deterring civilian collaboration with the enemy, demoralizing enemy combatants and attracting foreign recruits. But the use of beheading is also costly for such groups, notably because of its tendency to alienate potential civilian supporters. Whether or not particular jihadist groups use beheadings depends largely on whether they can afford to ignore these costs. Jihadist insurgents who control significant territory are less sensitive to civilian attitudes because of their ability to obtain support through coercion and are therefore more likely to perpetrate beheadings. The use of beheadings is also shaped by transnational ties: organizations that seek formal affiliation with transnational jihadist networks are more likely to calculate that the benefits of using extreme violence to attract transnational support outweigh its costs. I test this theory using an original dataset of over 1,500 beheading events perpetrated by jihadist organizations between 1998 and 2019.

Who’s afraid of the vulnerable terrorist? Framing violent jihadists’ life and intimate relationships

ABSTRACT This article looks at a sample of academic articles in the field of terrorism studies and international relations to explore the ways in which marriage, sexual activity and close relationships in jihadist groups are framed, imagined and investigated. Despite the scarcity of research being conducted on the subject, this article reveals that, in the study of terrorism, the issue of intimate relationships is the object of two trends: on the one hand, the themes of sexuality and marriage are in fact present in the field, only exclusively through the lens of sexual victimisation, violence, abuse and romantic manipulation. On the other hand, intimate relationships are often dismissed as not being worthy of in-depth investigation when not related to violence. Together, these two interdependent trends create, using the words of Butler, a “silent and melancholic discourse”, which downplays the subjectivity, banality, and vulnerability of the life experiences of subjects involved in jihadist groups. Using the learnings of queer scholarship, the article posits that the ways in which the intimate life of individuals involved in jihadist movements are portrayed and ascribed a perverted characteristic matter in how vulnerability is distributed and how the subjects are apprehended in academia and beyond.

Between Us and Them

Between Us and Them Aqeel Ahmad (bio) Every day, twice a day, the clock strikes 9:11, and a feeling of horror freezes my body. Within this horror, memories arise from the ruins of long-forgotten memories and rearrange themselves. The numbers 9 and 11 hold a completely different meaning in the life of a Muslim living in a small town in a conservative state like South Dakota. The day after the 9/11 tragedy took place, I was living in the Rajan Pur district of Pakistan, and we were ordered to sympathize with the Americans. US President George Bush, declared that if we were not with them, we were against them, and the majority of Americans held the same stance. I was growing up in a town full of poverty and religious extremism. It was absurd to empathize with people seven thousand miles away from us, but our institutions coerced us into doing so. Our government in Pakistan (under Pervaiz Musharraf's civil dictatorship) came up with strategies to teach us empathy that not only governed our country's foreign policy but also defined the major events in the next two decades all over the country. Islamic studies textbooks that emphasized the significance of jihad against enemies of Islam underwent a revision and now emphasized the importance of peace and harmony. In return for all these changes, the US offered our country money and moral support. One day after the terrorist attacks on the Twin Towers, my father brought home a newspaper. My father only bought newspapers when there was something important happening in the world. We did not have TV back then. As he set down the newspaper on a charpai, I could see an image of two buildings on fire. For six-year-old me, this was an image from some unknown reality, but it was going to change the lives of a lot of people around me. My father went to my mother, who was sitting in the kitchen preparing breakfast and whispered, "Police have taken Jamil into custody. They are taking everyone into custody who was affiliated with the jihadi movement in Afghanistan. Thank God, my brother did not accompany Jamil to Afghanistan even though he was almost convinced." Whenever something bad happened in our neighborhood, my parents whispered to each other instead of saying anything out loud. My father was talking about our neighbor who lived right in front of [End Page 68] our home. During the late 1980s, he went to Afghanistan to take part in what he called the great struggle of Islam against Russians. During his jihad training, he got homesick and came back. Jamil often narrated his miraculous journey of making it back to Pakistan over the next few years with the same story: "When I was coming back to Pakistan, I saw border police at the Pak-Afghan border. I knew they would not let me in because I did not have a passport. I prayed to Allah to take me to another side towards my home. I closed my eyes and started walking towards the police. When I opened my eyes, I was one hundred yards into Pakistan's territory. Completely safe and untouched by the police. This is called the manifestation of the power of Allah." I never understood how the police got Jamil this time, from his home in the middle of night, until after my mother told me this story. When my father left for work, my mother went to see Zahida, Jamil's wife. My mother recalled the details that she gathered from Jamil's wife, "Someone knocked on their door at night. Jamil came to the door to answer and was taken away. He informed his wife before going with the police." Unsurprisingly, he was not the only man taken into custody. Over the next few days, men who had some ties with Afghan jihad were taken. They were released after a few days with conditions to never leave the town without the police's permission and to appear every month at the local station to check-in. This was meant to control their mobility and curb the tensions against the US's...

Media discourse on Islamic women jihadists in Indonesia: Islamic radicalism post-Arab Spring

ABSTRACT Following terrorist incidents involving women and increasing numbers of women joining and supporting the Islamic State of Iraq and Syria (ISIS), the Indonesian media have highlighted this emerging trend and centered discourse around women’s roles in Islamic radicalism. This study examined Indonesian women jihadists and their perception and representation in the media, covering underlying causes and discourse surrounding women combatants, radical movements, and the meaning in which women and jihad are articulated within the socio-political context. Noting limited research within this emerging field, gender-specific jihad in Indonesia, this study analyzed discourse about women’s participation in jihadi movements during a resurgence in Islamic fundamentalism. Recent events have not only opened media space to present and represent gender jihad (the existence of radical women, women terrorist combatants, pledged of allegiance) but have also generated powerful media discourse reinforcing oppression of women, alienation, threat, and submissive ideas. Drawing on media portrayals and news production analysis, this study argued that women jihadists have not only received insufficient coverage from mainstream/commercial media, but that women/feminist perspectives have been silent, complicit, or nonexistent throughout incidences of terrorism involving women.

A framing-sensitive approach to militant groups’ tactics: the Islamic Jihad Movement in Palestine and the radicalisation of violence during the Second Intifada

ABSTRACT This article examines the Islamic Jihad Movement in Palestine’s (PIJ) framing to explain the radicalisation and short-term tactical variations of its violent repertoires of action during the Second Intifada. By adopting a framing-sensitive approach, the analysis reveals that PIJ actions should be approached as relational performances that communicated a symbolic message to different audiences, beyond their immediate targets. This, in turn, solves some of the puzzles regarding the mixed effects of repression on political violence. Furthermore, by analysing PIJ through the lens of social movement theory, the article contributes to de-orientalise the academic knowledge on this group by highlighting the context-dependent character of its mobilisation strategies against Israel.

The ISCAP in the Shadow of the Russian-Ukrainian War

After the shock of the coronavirus, the world was hit by another blow: the Russian-Ukrainian war. This had a number of effects on the world, causing inflation and an energy price explosion. In the case of Africa, even food security was at risk due to the decline in Russian and Ukrainian grain. However, what is chaos for the world is an opportunity for jihadist movements to gain strength, as the burden on citizens increases social discontent. The situation in sub-Saharan East Africa is no different. The Islamic State's youngest province, ISCAP (Islamic State of Central Africa Province), created in 2019, remains dangerous, although the jihadist movements that make it up are not achieving the spectacular successes of the past. The Allied Democratic Forces (ADF) is based in the Congo-Uganda border region, while al-Shabaab in Mozambique has emerged in the northern province of Cabo Delgado. Their exact links to the Islamic State are not fully known, but recent reports suggest that the Islamic State of Somalia may be a center of back-and-forth communication between the two parties. The study focuses on ISCAP and the period since the Russian-Ukrainian war. In other words, what trends can be observed, how dangerous they could be and, most importantly, what opportunities they face and what kind of response is coming from the security forces. For the status of jihadist organisations, I refer to Stig Jarle Hansen's book Horn, Sahel and Rift, published in 2019. For the others, I rely on reports, analyses and, above all, recent news that may bring about changes in the way things have been done so far, one example being the LNG project being built in Cabo Delgado.

Dan Nan Ambassagou, un mouvement d’autodéfense armé en pays dogon

“Our aim is to create a climate of peace and freedom in our towns and villages. This goes against the birth of a jihadist movement that advocates the obligation to respect another form of Islam. We say no to this and we want our parents who reside in our villages to have the freedom to practice, if they wish, the religion of their ancestors.” The Dan Nan Ambassagou spokesman made this statement to the media in July 2017, commenting on the creation of an armed self-defense movement led by Y. Toloba. The analysis of this armed mobilization needs to take into account factors such as the emancipation of the social cadets (Bayart 1979) from the established elites, violence for agricultural and pastoral land, and the progressive transformation of a “terroir historique” into a political entity. This article describes the mobilization of armed self-defense movements and insecurity in the Dogon territory in central Mali.

An Interview with Professor David Cook on Islamic Studies

David Cook is a Professor of religion in the Department of Religious Studies at Rice University, specializing in Islam. He completed his undergraduate degree at the Hebrew University of Jerusalem in 1994. He later received his M.A. degree in 1998 and his Ph.D. degree with the study titled “The Beginnings of Islam in Syria during the Umayyad Period”, which he prepared under the supervision of Fred Donner, Walter Kaegi, and Patricia Crone from the University of Chicago (Department of Near Eastern Languages and Cultures) in March 2002. He received most of his training in Arabic and Islamic studies at the Hebrew University of Jerusalem. Then he took training in other languages and the research methodology of Islamic studies at the University of Chicago. His areas of specialization include early Islamic history and development, Muslim apocalyptic literature and movements (classical and contemporary), radical Islam, jihad, jihadist movements in Islam such as Salafism, historical astronomy, Judeo-Arabic literature, and West African Islam. This study was prepared as part of an interview with Prof. Cook in July 2022 at Rice University. It covers a number of subjects, including Cook’s educational background, his research into Islamic topics, his methodology, and his opinions on Western Islamic literature.

Muslim Minority and Jihad: The Cases of Rohingyas and Uyghurs

The minority Uyghurs in Xinjiang province, China, and Rohingyas in Rakhine State, Myanmar are facing civil and violent persecution by authoritarian governments. These minority ethnic groups are also Muslims. As the world watches in condemnation, there is curiously little traction by Islamic jihadist groups in these countries. That is not to say that their influence is absent in the regions: al-Qaeda in South Asia is taking advantage of the Rohingya refugee crisis and the so-called Islamic State was able to attract Uyghurs to their doomed caliphate. Nevertheless, this paper seeks to understand why jihadists failed to make much inroad in these places. It is important that we understand this phenomenon in order to undermine the influence of jihadists in other parts of the world. Using the framework of ethnic minorities living in Dar al-‘Ahd, this paper argues that the governments in China and Myanmar are oppressing a selective group of Muslims and thus making it difficult to build the case that they are at war with Muslims in general. This argument is based on the classical understanding of jihadism, which is to fight against foreign intrusion in Muslim territories, whereas the call to jihad against one’s government is a much recent and controversial innovation. Therefore, despite different types of persecution by the Chinese and Burmese governments, and the different response by the locals, there is a comparable relative absence of jihadist movements explained by the limited repression of specific Muslim minorities.

THE MUJAHID IMAM: MUHAMMAD AL-MAHDI BIN ALI AL-SENUSSI HIS BIOGRAPHY AND HIS ROLE IN SPREADING ISLAM AND OPENING THE QURANIC CORNERS IN AFRICA

The Senussi movement in Libya is one of the history that must be remembered and remembered by everyone, and it has received great attention from various researchers. They have history, from this point of view I tried hard in a short period of time, and through my research in history to present in this research an article that covers an important stage of heroic stages led by the Mujahid Commander Muhammad Al-Mahdi bin Muhammad bin Ali Al-Senussi, born in 1844 AD, (in the white corner) in the city of Al-Bayda In the village of (Massa), in Libya, his father is Muhammad bin Ali Al-Senussi, known as Al-Senussi the Great, the founder of the movement, descended from the dynasty of the kings of Al-Aqsa Morocco, the descendants of Idris the Younger, the founder of the city of Fez bin Idris, the elder bin Abdullah Al-Kamil, the grandson of Al-Hassan Al-Sabt, the son of Imam Ali bin Abi Talib (may God honor him) Al-Mahdi has a brother who is two years younger than him. Muhammad al-Mahdi al-Senussi is the father of the Libyan King Muhammad Idris al-Senussi (the first king of Libya after independence). Muhammad al-Mahdi was born in 1844 AD, and when his father died, Muhammad al-Mahdi al-Senussi was still a minor, so a council of commandments of ten elders was set up to take care of the matter of the Senussi movement until the Mahdi reached the age of He reached his senses, and when that was done, he took care of managing and directing the Senussi, and his brother left for educational affairs. This leader ascended to the depths of Africa to spread Islam, after he moved from the city of Jaghbub to the city of Kufra, located near Africa in the year (1895), and the city of Kufra became the main commercial center, and the Senussi reached it during his reign To the height of its power and spread, and what Muhammad al-Mahdi al-Senussi did, in order to be able to directly supervise this vast empire, he opened many corners for teaching the Qur’an and the Sunnah of the Prophet in all parts of Libya, as the sub-Zawiyas of the Senussi reached during his reign (121), a corner inside Libya from which they receive instructions And orders in all matters related to managing and expanding the matter of the Senussi call, not to mention the corners in Africa, which have come to include Muslims of all races, and the Senussi movement established the first Islamic university in Libya, in the city of Al-Bayda, and it was under the name of the first founder of the movement, Muhammad Bin Ali Al-Senussi University, the father of the master Imam: Muhammad Al-Mahdi Bin Muhammad Bin Ali AlSenussi, and it exists to this day. The city of Kufra, after the departure of the master: the Mahdi to it, became a safe city in which caravans from all over central and northern Africa met, and these merchants and their caravans were a way to spread Islam in the remote parts of Africa, and the center of the Senussi administration was in the crown, the highest peak in the city of Kufra, and from there the Senussi call reached Carrier of Islam to the countries of Kor, Tibesti, Brkou, Andi, Darfur, Wadi, Kanem, Azkar, and Baghrami in both the Republic of Chad and all of Africa He also established a library in Kufra after the death of his father, which is considered the largest religious library in Libya at that time, and he was pledged allegiance to the senior scholars and sheikhs in the Senussi movement, so he formed a higher council of dignitaries, and he appointed a caliph in every corner that followed him to manage its affairs, educate the children, and graze the cattle. , and agriculture, and he spends it on the corner, and what is left over from it, he sends it to the rest of the corners, so he began to collect huge sums of money. The Senussi movement began during his reign to take a path for the establishment of the modern state of Libya, as we will notice that through the chapters of this research, so it arranged matters of education, industry, agriculture, trade, land reclamation, transport, supply and post. Safar 24, 1320 AH, corresponding to June 1902 AD, and through this research, I will recount the fragrant biography of the Senussi family, away from misinformation, and with all impartiality, and the biography of this leader who worked to spread the angles, and his jihadist movement that filled the corners of the globe in order to spread Islam . Key words: The Mujahid Imam, The Quranic Corners