Undoubtedly, the world of scholars attracts the attention of all from without, and may seem wonderful to some, and frightening and difficult to others, and those who wish to enter this world, and who have become in its vastness;

Their ranks in it are according to their minerals, and they do not earn from it except what their selves can afford.

But among them are those who want to explore the depths of this world without paying attention, so they defile it, and they only take from it what they carry themselves.

Small minds try to evaluate the whole world from their narrow dungeon of ideas based on some effortlessly accumulated information.

Some do not hesitate to criticize Yusuf al-Qaradawi for his adherence to the approach of the Sunnis, and their argument in this is that times have changed, and that the language of the modern world and its problems need a new Islamic approach, and a new model for the framework of traditional Islamic sciences, with an updated historical concept, considering Yusuf al-Qaradawi a more traditional thinker than necessary

Looking at what was written and said about the death of Yusuf al-Qaradawi, we see this type of evaluation and judgment, the strangest of which is criticism of his adherence to the Sunnis.

The terms fail me to describe the attempts to judge a scholar who is perhaps the greatest living reference for the Sunnis.

Is that out of ignorance, greed, arrogance or pauperism?

If Al-Qaradawi is not from the Sunnis, who is he?

What is the "illusion of the Sunnis" that is not described in any book?

What they understand from “Ahl al-Sunnah” is unparalleled, whether in the history of Islam or in any other reference in the Islamic world today.

Through innovations and superstitions, they made “Ahl al-Sunnah” more like a trademark of the religion, and they act as if they had the right or a patent to adopt this concept without allowing anyone else to use it, and there was no one left who did not declare it apostate or expel it from the creed.

Recently, our friend Ismail Kılıç Arslan very accurately revealed this understanding in a work entitled “There is no place for anyone among your group.” They are fanatics and takfiris, and they see themselves as idealists, and behind this hide their illusions, heresies and superstitions, and of course the arrogance and arrogance of their sheikhs.

Can such a mind consider all Muslims as brothers and unite the nation and solve its problems?

Some do not hesitate to criticize Yusuf al-Qaradawi for his adherence to the approach of the Sunnis, and their argument in this is that times have changed and that the language of the modern world and its problems need a new Islamic approach, and a new model for the framework of traditional Islamic sciences, with an updated historical concept. They consider Yusuf al-Qaradawi an overly traditional thinker. .

Al-Qaradawi did not care about what these people say or waste his time on them. Rather, he spent every minute of his life seeking knowledge and meditation;

Concerned about the problems of Muslims, trying to solve them, he authored more than 200 books, and constantly participated in thousands of conferences, lectures and television programs, to enlighten minds and give fatwas. It is one of the principles of jurisprudence.

His understanding of jurisprudence was so open to interpretation that he left no critique even to the modernists.

In his interpretations, he distinguished well between "the fixed" and "the variable", and was always with facilitation, adaptation, and problem-solving without making any concessions on the constants of Sharia.

Thanks to his long life, Al-Qaradawi lived through many different periods, and was a pioneer in his knowledge, struggle, writings and speeches;

Imprisoned and exiled, he faced trials and persecutions, and all who value him praise him;

He has authored more than 200 books, and more than 100,000 pages of speeches, all on different and varied topics, and if he had been repeating himself his works would not have been so valuable.

Al-Qaradawi was not limited to the problems of one country, but focused on almost every part of the Islamic world, taking into account the different cultural, political and social conditions.

After his scientific career, which began at Al-Azhar in Egypt, his ideas crystallized by visiting different geographical regions of the Islamic world and interviewing scholars and people of those regions.

His beginnings were with the Brotherhood, but he did not become a member of any group, and everyone sought his advice and listened to him, no matter what Islamic group they belonged to.

Muslims are now scattered in different parts of the world and are subjected to persecution, whether they are a minority or a majority, and whether they are in a Muslim or non-Muslim country.

Poor or rich, in power or in opposition, each situation has a different jurisprudential base.

Al-Qaradawi made a valuable conceptual contribution to the dynamism of fiqh activism through the development of “Fiqh of Priorities,” and made it clear that fiqh is not a closed package of rules that can be applied in the same way everywhere and to anyone.

Al-Qaradawi spoke about the situation of Muslims who live under secular oppression even though they constitute the majority in their countries. As for those who live in Europe - for example - and who enjoy relative freedoms, the concept of "citizenship" has opened important doors for the production of a wide range of legal rulings.

The "European Fatwa Council" - which he himself founded and chaired - used to discuss all the problems that might arise in the daily life of Muslims living as a minority in Europe, and put forward their fatwas in regular meetings that lasted 6 months.

He also founded the International Union of Muslim Scholars, which also includes members from Turkey.

Thus al-Qaradawi sought to provide a focal point for the wisdom and unity that the Ummah was lacking on a global scale.