and sports, military arts, and practical matters; and the second conclusion is that what prevented the progress of Islam nor to progress, but rather the difference in doctrines, the multiplicity of parties, and individual ambition.

agreement with what the historian Ahmed Hami mentioned regarding Ibn al-Sanusi's explanation for the progress of Europe due to the lack of evidence to support his conclusions. However, we agree that Ibn al-Sanusi thought about the path of reform and reached the necessity of work and ethics, and we also agree that he was an enemy of individual rule and considered it one of the causes of decline.

Al-Hajjaj 71 M1 M.''! and he descended upon Mecca 9#t 024 h1١١4 Ibn al-Sanusi reached the Hijaz around the year -Al-Muharramah, the Kaaba of Muslims and the place of pilgrimage. Mecca and the Hijaz - in general were under the control of Muhammad Ali Pasha of Egypt after Ibrahim Pasha had defeated the power of the Wahhabis. And Ibrahim Pasha was its military ruler. He appointed a governor in both Mecca and Medina and appointed Sharif Humaid bin Surur, but when he revolted, he was dismissed and Sharif Muhammad bin Aun was appointed in his place. The Egyptian forces remained in the Hijaz until the Treaty of London when they were ordered to withdraw. Mecca, as usual, since God made it the sanctuary of His House, a meeting place for Muslims every year and a gathering of scholars who came to it from various countries and represented various doctrines and sciences. The effects of the Wahhabi movement were still prominent in it during that period. Intellectual exchanges between Najd and the Hijaz continued even after Ibn al-Sanusi arrived in Mecca, the first thing he did was to meet scholars to get acquainted with them and learn from them.

.19 Shukri 1 |-? Am Qash'a, I saw his plans. King Idris told me, may God have mercy on him, and Cairo was six.

See Al-Ashib : Al-Sanusi Al-Kabir, p. A'a -55