in Morocco. Shukri mentioned some of them, such as Sidi Sheikh Hammouda bin Al-Haj and Samdi Hamdoun bin Abdul Rahman bin Al-Haj, who passed away in the year 1. And Sidi Ham bin 24 bin 81519 and Sabdi Al-Tassab Al-Kirani (Al-Kiran, who passed away in the year 1. Amer Al-Muafi, Sidi Abu Bakr Al-Idrisi, and Sheikh Idris bin Zayyat Al-Iraqi. And Al-Shammakh Jamed bin Mansour, Al-Sheikh Jamed bin Hamr Al-Zurwali, Al-Sham Mad Al-Baazi, and Samdi Al-Arabi bin Ahmed Al-Darqawi, who was one of the sheikhs of the Shadhili order. Some of these names were mentioned by King Idris in the introduction to Al-Anqath and appeared in the biography of Ibn Al-Senussi. And it is added to them Al-Tamhali and Hamad bin Abdul Salam Al-Dar'i.

During the period of study that Ibn Al-Senussi spent in Fez, the reformist tendencies in his intellectual and political personality became clearer. His ideas crystallized in determination and reform, and we can observe three main lines that were clearly drawn in his personality during that period and remained prominent throughout his life. Therefore, we can consider the second stage as the stage in which his personality began to integrate, even though this integration did not occur until many years later.

Three lines in his personality The first of these lines is Sufism, which Ibn Al-Senussi became more acquainted with in Fez. Fez was a center for many Sufi orders and a special field for their activity. North Africa in particular is full of Sufi movements, and its people have a great interest in them. Ibn Al-Senussi began his acquaintance with Sufism in his homeland, Mustaghatim. Shukri, p. 75. The dates of death are taken from the book Al-Intiqasa. 2. Ahmed Al-Sharif, Al-Anwar Al-Qudsa, p. 11.