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One of the most prominent flags of Islamic thought in the modern era, he combined the consolidation of science, the power of speech, and the impact of the call, so he was a voice for the truth, a new one in jurisprudence, and a reconciler between the Ummah and its various issues. In his life, he moved between stations of education and da’wah, between the pulpit and the pen, and he left his imprint on the reality of the people, between the pulpit and the pen, and between people in their issues in various parts of the world, so that he had an impact on thought, contributing to the renaissance of the nation, and spreading awareness, so that his impact remained extended, and his giving and influence.

Origin and Qualifications:

Dr. Yusuf Al-Qaradawi was born in one of the villages of the Arab Republic of Egypt, the village of Safat Turab, the center of Al-Mahalla Al-Kubra, Gharbia Governorate, which is an ancient village where the last of the Companions was buried dead in Egypt, namely Abdullah bin Al-Harith bin Juzal Al-Zubaidi, as stated by Al-Hafiz bin Hajar and others, and Al-Qaradawi was born there on 9/9/1926 AD and completed the memorization of the Holy Qur’an, and mastered the rulings of its Tajweed, when he was under ten years old.
He joined Al-Azhar Al-Sharif Institutes, He completed his primary and secondary education there, and was always at the forefront, and his rank in the secondary certificate was second in the Kingdom of Egypt, despite the circumstances of his detention at that time.
Then he joined the Faculty of Fundamentals of Religion at Al-Azhar University. From there, he obtained Aliyah in 1952-1953, and he was ranked first among his colleagues, numbering one hundred and eighty.
Then he obtained his international degree with a teaching license from the Faculty of Arabic Language in 1954, and he was ranked first among his colleagues from the graduates of the three faculties in Al-Azhar. They numbered five hundred.
 In 1958, he obtained a diploma from the Institute of Higher Arab Studies in Language and Literature.
 In 1960, he obtained the advanced preparatory study equivalent to a master’s degree in the Department of Quran and Sunnah sciences from the Faculty of Fundamentals of Religion.
 In 1973, he received his Ph.D. with distinction with first class honors from the same faculty. About: “Zakat and its Impact on Solving Social Problems”.

Dr. Al-Qaradawi worked for a while as a preacher and taught in mosques, and then became a supervisor of the Institute of Imams of the Ministry of Awqaf in Egypt.
He was then transferred to the General Directorate of Islamic Culture at Al-Azhar Al-Sharif to supervise its publications and work in the technical office of the Da’wah and Guidance Department.
 In 1961, he was seconded to the State of Qatar. He was the dean of its secondary religious institute, and he worked to develop and establish it on the strongest rules, which combined the useful old with the good hadith.
In 1973, the colleges of education for boys and girls were established as the nucleus of Qatar University. He was transferred to the Department of Islamic Studies and headed it.
 In 1977, he founded and deaned the College of Sharia and Islamic Studies at Qatar University. He remained its dean until the end of the academic year 1989/1990, and he also became the founding director of the Sunnah and Biography Research Center at Qatar University, and he still manages it to this day.
He was seconded from the State of Qatar to the sisterly Republic of Algeria in the academic year 1990/1991 to chair the scientific councils of its university and higher Islamic institutes. He then returned to his work in Qatar as director of the Sunnah and Biography Research Center.
 He received the Islamic Development Bank Award in Islamic Economics for the year 1411 AH.
 He also received the King Faisal International Prize for Islamic Studies for the year 1413 AH.
 He also received the Distinguished Scientific Giving Award from the President of the International Islamic University in Malaysia for the year 1996.
 He also received the Sultan Hassan Bolkia Award (Sultan of Brunei) in Islamic Jurisprudence for the year 1997.

Professor Sheikh Dr. Yusuf Al-Qaradawi, one of the prominent figures of Islam in the present era in science, thought, da’wah and jihad, in the Islamic world, east and west.
There is no contemporary Muslim who met him as a reader of a book. A letter, an article, a fatwa, or a lecture, a sermon, a lesson, a hadith, or an answer in a mosque, university, club, radio, television, tape, or otherwise. His activity in the service of Islam is not limited to one aspect, a specific field, or a particular color, but his activity has expanded, its aspects have diversified, and its fields have multiplied, and in each of them it has left clear imprints that indicate it and point to it.
We will try to draw attention here to the most important and prominent of these areas. They are:

  • The field of scientific authorship.
  • Advocacy and Guidance.
  • The field of jurisprudence and fatwa.
  • Conferences and seminars.
  • Field of Visits and Lectures.
  • Participation in the membership of councils and institutions
  • The field of Islamic economics.
  • Social work.
  • The field of rationalization of the awakening.
  • The field of movement and jihadist work.

Writing and authorship is one of the most important things that Dr. Al-Qaradawi has prominently achieved, as described by the scholar Abu al-Hasan al-Nadawi in his book “Letters of Flags”, and his books have their weight and influence in the Islamic world, as described by His Eminence Sheikh Abdulaziz bin Baz. Anyone who looks at his books, researches, and writings is sure that he is an authentic thinker who does not repeat himself, does not imitate others, and does not touch on topics except what he thinks adds new to it, such as correcting an understanding, rooting an idea, clarifying a mysterious one, elaborating in general, refuting a doubt, explaining wisdom, and so on. Sheikh Yusuf al-Qaradawi has written books on various aspects of Islamic culture, which are more than fifty years old, original in its chapter, which have been accepted and appreciated by the scholars in the Islamic world, and for this reason they have been printed in Arabic many times, and most of them have been translated into Islamic and international languages.
These books were distinguished by several advantages:
 First: It was based mainly on the origins of our Islamic scientific heritage based on the Qur’an and Sunnah, and the approach of the righteous predecessors, but it did not forget the era in which we live, and it truly combined originality and modernity.
Secondly: It combines scientific scrutiny, intellectual reflection, and a reformist approach.
Third: It was freed from tradition and sectarian fanaticism, as well as from intellectual dependence on doctrines imported from the West or the East.
Fourth: It was characterized by moderation between the puritans and the degraded, and it manifested a facilitated moderation without negligence or excess.

Thus, the director of Al-Ummah magazine rightly said in presenting the book “The Islamic Awakening between Inertia and Extremism” that he is one of the few Islamic thinkers who are characterized by moderation and combine the courts of Sharia with the requirements of the age.
 Fifth: His writing style represents what is known as the “abstaining ease”, which is the style of a masterful literary scientist.
 Sixth: The calls for destruction and invasion from the outside, and the calls for distortion and deviation from within, stood firmly against it, and adhered to true Islam alone, denying the distortion of the dear, the plagiarism of the invalids, and the interpretation of the ignorant.
Seventh: The reader of his books in them seeks warmth and sincerity, as does the listener of his sermons, lectures, and lessons, and all those who have written about him are unanimous: that his writings and writings combine the precision of the jurist, the radiance of the writer, the warmth of the preacher, and the outlook of the renovator.

In addition to his scientific books, he also has books of a literary nature, such as the play “A World and a Tyrant”, which represents Said bin Jubeir’s steadfastness in the face of the tyranny of the pilgrims. He has a collection entitled “Breaths and Songs” that includes a number of his old poems, in addition to some new poems and directed songs. His songs and poems spread throughout the Islamic world and were sung by young people on occasions even before the Diwan was printed.
This is in addition to other books that he co-authored for the Ministry of Education in Qatar. The Religious Institute in particular has more than twenty books approved by the Ministry in its schools, which deal with interpretation, hadith, monotheism, jurisprudence, Islamic society, Islamic research, philosophy of ethics, and others, in addition to the researches, studies and articles published in the annals and scientific journals: quarterly, monthly and weekly, some of which we will refer to later.

Among these books:
 1- The book “Halal and Haram in Islam”
 It was written on the commission of the Sheikhdom of Al-Azhar during the reign of the Grand Imam Sheikh Mahmoud Shaltout, may God have mercy on him, and under the supervision of the General Directorate of Islamic Culture during the reign of Dr. Muhammad Al-Bahi, may God have mercy on him, and was approved and praised by the competent committee. The book spread unparalleled in the Arab and Islamic world, and it was praised by many eminent scholars, until the great professor Mustafa al-Zarqa said: It is obligatory for every Muslim family to acquire this book, and Professor Muhammad Al-Mubarak (may God have mercy on him) said that it is the best book on its subject, and the great professor Ali Al-Tantawi used to teach it to his students at the College of Education in Makkah Al-Mukarramah, and the well-known hadith Sheikh Nasir al-Din al-Albani was referring to the graduation of his hadiths.
In Pakistan, it is a special letter to the author, The academic departments of Islamic studies at the universities of Punjab and Karachi were also interested in him.
 In the early 1960s, the scholar Jamila Shawkat (later Dr. Jamila Shawkat) presented to the Department of Islamic Studies at the University of the Punjab a study on the book as a new model in the writing of Islamic jurisprudence. In this study, she obtained a “master’s”, and her supervisor was Allama Alaa Al-Din Al-Siddiqi, then the president of the university. Another student from the University of Karachi also submitted another study on the book. The book has been printed at least forty times in Arabic, with more than one publishing house in Cairo, Beirut, Kuwait, Algeria, Morocco, and the United States. This is in addition to the stolen editions that are difficult to trace and count. The book has also been translated into English, German, Urdu, Persian, Turkish, Malay, Indonesian, Malibarian, Swahili, Spanish, Chinese, and others.

These include:
 2- Jurisprudence of Zakat
 It is in two large parts, It is an encyclopedic study of the rulings of zakat, its secrets, and its effects on reforming society, in the light of the Qur’an and Sunnah, and it is considered one of the most prominent scientific works of our time.
Specialists have testified that he has not composed a similar one in his subject in the Islamic heritage. The scholar Abu al-‘A’la al-Mawdudi (may Allah have mercy on him) said about him: It is the book of this century (i.e. the fourteenth of Hijri) in Islamic jurisprudence, and it was narrated by Professor Khalil al-Hamidi.
Professor Muhammad Al-Mubarak said about him in the introduction to his book on “Economy” from the “System of Islam” series: “It is a work that has been replicated by jurisprudential councils, and it is considered an important event in jurisprudential writing.” The Islamic Economics Research Center at King Abdulaziz University in Jeddah has adopted and already completed its translation into English. He was also transferred to Urdu, Turkish, Indonesian and others, like many of the Shaykh’s books, which benefited Muslims in many countries. His books have dealt with many issues and topics that the contemporary Muslim mind needs. It has also fought many ideological battles against the opponents of Islam at home and abroad. When the Arab leftists called for what they called the “inevitability of the socialist solution” and thus the Egyptian “Charter”, which some called “the reading of the revolution”, al-Qaradawi responded to this trend by issuing a series entitled “The Inevitability of the Islamic Solution”, of which three parts were issued. When the Nakba of June 5, 1967, which they called “the setback” and some of them claimed that religion was behind our defeat, al-Qaradawi published his book “The Lesson of the Second Nakba: Why We Were Defeated and How to Win.”
 In the battle of “Islam and secularism” or the battle of “applying Sharia” that has raged in recent years, Where the voices of the masses rose to demand the arbitration of Islamic Sharia, and the secularists stopped the position of hostility to the swept popular Islamic current, using the media available to them as platforms to promote their falsehood and decorate their suspicions, Al-Qaradawi’s voice was one of the loudest voices that exposed their falsehoods, especially in the famous historical symposium called by the “Doctors’ Syndicate” in Egypt, which was held at Dar al-Hekma in Cairo, and the Islamists represented Sheikhs al-Ghazali and al-Qaradawi.
This symposium was one of the most prominent intellectual events, It has been reported in daily, weekly newspapers and monthly magazines in Egypt and abroad. One of its effects was the book “Islam and Secularism Face to Face”, which responded to Fouad Zakaria and the secular group in Egypt with an objective scientific response, which dropped all their claims and nullified all their doubts about sound scientific logic. In the recent battle over the analysis of bank interest and the certificates attached to it, his voice was one of the loudest voices and the strongest in resisting them, and one of the fruits of which was the book “Bank Interest is Forbidden Riba”.

One of Dr. Al-Qaradawi’s notable efforts in the field of jurisprudence and fatwa in particular is his efforts. He does not give a lecture or attend a conference or symposium unless he receives a flood of questions on various Islamic topics to answer him, and his responses and answers are generally accepted by the masses of Muslim intellectuals, because of their scientific outlook, moderation, and persuasive ability.
It has become one of the references approved by many Muslims in the Islamic world and beyond. Anyone who knew the Shaykh closely heard from him that he complains about the large number of letters and referendums that reach him, and he is unable to respond to them, as they require a complete apparatus and cannot be done by an individual, no matter how much his energy and ability.
This is to the answers he gives through oral and direct meetings. He often made it easier for many to ask him by phone from far-flung countries, in addition to his regular programs on Qatar Radio and Television to answer questions from listeners and viewers.
He explained his approach to fatwas in the introduction to the first part of his book “Contemporary Fatwas”. He also explained this in his letter “The Fatwa between Discipline and Negligence”, in which he dealt with the pitfalls of those who oppose the fatwa and its glory with pampering and representation.
 The conclusion of this approach is that it is based on facilitation, not difficulty. Relying on argument and evidence, freeing from fanaticism and tradition, taking advantage of the jurisprudential wealth of the considered schools, addressing the people in the language of their time, paying attention to what is good for them and refraining from what is not beneficial to them, moderation between the extremists and the negligent, and giving the fatwa its right of explanation, clarification and explanation.
This is complemented by what he said in his book “Ijtihad in Islamic Sharia. with Analytical Views on Contemporary Ijtihad”, in which he revealed the pitfalls of contemporary ijtihad, and showed the milestones and controls necessary for a sound contemporary ijtihad.
He was keen to apply these rules in his writings on jurisprudential aspects such as “Halal and Haram”, “Fiqh of Zakat”, “Non-Muslims in the Islamic Society”, “Selling Murabaha to the Person Ordering the Purchase”, and “Fiqh of Fasting”, which is an episode in the series of facilitating jurisprudence that he promised for years. It is no wonder that he was selected as a member of the Fiqh Council of the Muslim World League and an expert in the Islamic jurisprudence community of the Organization of the Islamic Conference.

The work of Dr. Al-Qaradawi practiced many activities, including academic work, administrative and cultural work, and worked in jurisprudence and fatwa, literature and poetry, and so on, but he was primarily a man of calling, as the call to God was his flesh and his brim, which is his main concern, and it is the focus of his thinking, attention, knowledge and work.
He has been practicing da’wah since the dawn of his youth. Since he was a student in the primary section of the Tanta Secondary Institute, at the age of about 16 years, starting with his village, and then in its surroundings, to the east and west of the whole world.
He has various platforms and means for da’wah:

One of them is the natural historical platform for calling to God, which is the mosque, through sermons and lessons.
Al-Qaradawi, a student at the Faculty of Fundamentals of Religion, was delivering a sermon in a mosque in the city of Mahalla al-Kubra. The famous Workers’ City is known as the “Alah Taha” Mosque, which people called “Sheikh Youssef Mosque”, and it was used by thousands for Friday prayers, and the mosque’s builder even built a multi-storey annex next to it to accommodate people. After his release from prison in 1956, the Ministry of Awqaf summoned him after the Suez War to preach at the Zamalek Mosque in Cairo, and he was led by a large audience until he was banned from preaching during the era of Abdel Nasser.
When he was seconded to Qatar in 1961, he used the mosque as a means of spreading the call, as he preached and taught. He preaches and fatwa, and to this day he still delivers the Friday sermon at the Omar Ibn al-Khattab Mosque, from which the sermon is broadcast live on Qatari television, and these sermons were recorded and spread throughout the Islamic world, as well as his sermons on Eid al-Fitr and Eid al-Adha, especially those in Abdeen Square in Cairo and the Stadium in Alexandria.
Add to that his weekly lessons after Friday, On Monday evenings of every week, as well as his regular Ramadan lessons, represented in the afternoon lesson at the Sheikh Khalifa bin Hamad Mosque, which he has been keen to attend for thirty years, since he was crown prince and deputy emir. He studied the evening after the Taraweeh prayer, in which he prays eight rak’ahs with a part of the Qur’an, in which the Qur’an is concluded every year.
He also used the media as a platform for advocacy as well. He has lessons and hadiths on radio and television, some in the interpretation of the Holy Qur’an, some in the interpretation of the Holy Qur’an, some in the explanation of the noble hadith, such as the program “Min Mishkat al-Nabuwwa”, some of which are guidance lessons, and some of which are answers to the questions of Muslims about everything related to Islam and life.
He has a program called “Noor and Guidance” since the opening of Qatar Radio. It lasted for a few decades and then finally apologized for not continuing in it because of its many preoccupations.
 And another TV program called “Huda Al-Islam” every Friday evening, It began with the start of Qatar TV, and has continued to this day, and is watched by brothers and sisters in Qatar, Bahrain, the United Arab Emirates and the Eastern Province of Saudi Arabia, and people are eagerly waiting for it and people are following it eagerly, and it represents a distinguished school in da’wah and guidance, fatwa and jurisprudence. There is no Arab television except that Dr. Al-Qaradawi broadcasts lessons and talks.
In addition to this, the audio-visual media, His activity was in the print media through the press.
 He has published articles and research papers in various Islamic journals: Al-Azhar, Nour al-Islam, Minbar al-Islam, al-Da’wa in Egypt, Civilization of Islam in Damascus, Islamic Consciousness, Society, and Al-Arabi in Kuwait, Al-Shihab in Beirut, Al-Baath al-Islam in India, Al-Dawa in Riyadh, Doha and Al-Ummah in Qatar, Manar al-Islam in Abu Dhabi, and the contemporary Muslim in Lebanon and others. In addition to weekly and daily newspapers in a number of countries, which published articles, fatwas, or meetings in which he answered questions about Islam, creed, Sharia, civilization and nation. It is indisputable that Sheikh Al-Qaradawi is an Islamic preacher and one of the leading advocates of modern Islam, with his own independent personality and authentic character. And its special influence is that it is considered a distinguished school in da’wah with all its characteristics.

It is characterized by the ability to understand the public, and to convince the private together.
And with the ability to address the mind and inflame emotion together.
 And with the ability to be inspired by heritage, And benefit from the culture of the age.
 and the ability to combine theoretical da’wah with movement and jihadi work for the sake of Islam.
 The ability to link individual religiosity to the concerns of the great Islamic Ummah and its fateful issues.
 and the ability to connect the call with jurisprudence, Fiqh is by da’wah, so do not feel a separation between the da’i and the faqih.
In general, it is a unique model in da’wah as in jurisprudence and thought.

Hardly a conference, forum, symposium, or seminar on Islamic thought or Islamic da’wah is held unless Dr. Al-Qaradawi is invited. In appreciation of the authorities that call for his position among scholars, preachers and intellectuals, and he prepares what his time and the circumstances of his work and his multiple engagements helped him to attend, and he participates in them with prepared researches, or with positive and sincere discussions, or both.
These conferences include, but are not limited to:
 The First World Conference on Islamic Economics under the auspices of King Abdulaziz University in Makkah.
 The First International Conference on Directing the Da’wah and Preparing Preachers under the auspices of the Islamic University of Madinah.
 The First World Conference on Islamic Jurisprudence in Riyadh under the auspices of Imam Muhammad Ibn Saud Islamic University.
 The Second World Conference for the Unity of Da’wah and the Preparation of Preachers under the auspices of the Islamic Society in Madinah.
 The First World Conference on Combating Intoxicants, Drugs and Smoking under the auspices of the Islamic University of Madinah.
 The Festival of the Seminar of Scholars in the Priesthood in India, The Conference on Islam and Orientalists, organized by the Seminar of Scholars in cooperation with Dar al-Musafeen in the city of (Greatest Hat) in India, was unanimously chosen as the president of the conference.
The Prophet’s Biography and Sunnah Conferences held in more than one country, At the conference held in Qatar, he was elected Vice-President.
 The Symposium on Islamic Legislation in Libya, Conferences of the Islamic Research Academy in Cairo, Islamic Banking Conferences in Dubai, Kuwait, Istanbul, etc., Supreme Shari’a Supervisory Board Conferences in Islamic Banks, “Islamic Economics in the Field of Application” Symposium in Abu Dhabi, Seminars of the Islamic Organization for Medical Sciences in Kuwait, “Zakat Conferences” in Kuwait, Conferences of the Association of Islamic Universities in Cairo, and others, Conferences of the Royal Academy for Research on Islamic Civilization in Jordan, Forums of Islamic Thought in Algeria, Conference on the Scientific Miracles of the Qur’an and Sunnah in Islamabad, and Symposium on Awakening Islamic Studies and the Concerns of the Arab World in Amman, and the Conferences on Islam and Medicine in Cairo.
Scientific research was presented to most of the conferences and symposiums, which were appreciated by the conferences.

Prof. Al-Qaradawi was invited to visit a number of Arab and Islamic universities to give lectures there, either to students, which is the most, or to faculty members, or to both teams in public lectures.
Among them, a number of Egyptian universities such as: Cairo University, Al-Azhar, Ain Shams, Alexandria, Mansoura, and Assiut.
Among them are the University of Khartoum and the Islamic University of Omdurman in Sudan.
 Some of them are in the Kingdom of Saudi Arabia: The Islamic University of Madinah, and in some courses he was a member of its Supreme Council, King Abdulaziz University in Jeddah, Dhahran University of Petroleum and Minerals, King Faisal University in Dammam, and King Saud University in Riyadh.
Among them is Kuwait University, The United Arab Emirates University in Al Ain, Gulf University in Bahrain, the University of Jordan and Yarmouk University in Jordan, Mohammed V University in Rabat, Kadi Ayyad in Marrakech, Morocco, Sana’a University in Yemen, Prince Abdelkader University in Constantine, and a number of Algerian universities in Algiers, Constantine, Oran and Tebssa.
These include: The International Islamic University in Islamabad, the University of the Punjab in Lahore, the University of Malay, the International Islamic University in Malaysia, Dar al-Uloom and its Higher Institute of Islamic Thought in India, the Ahmadu Bello University in Nigeria, Ibn Khaldun University, and others in Indonesia, the University of Mindanao in the southern Philippines, the King Faisal Institute for Islamic Studies in the city, the Islamic University of Harawi, some universities in Tokyo, Japan and Seoul in South Korea.
He was also invited by a number of scientific centers, institutes, and societies to give lectures in them, such as:

Islamic Economics Research Center in Jeddah.
 Islamic Economics Association in Cairo.
 King Faisal Center for Islamic Studies in Riyadh.
 International Institute of Islamic Thought in America.
 Abu Dhabi Cultural Foundation.
 Makkah Literary Club.
 Cultural Club of the Sultanate of Oman.

This is due to calls from the Ministries of Endowments and Islamic Affairs, Education, Information and Culture, Health, Interior, High Schools, Religious Associations and Cultural Clubs, Professional Syndicates, and Da’wah and Guidance Centers, in a number of countries, to give lectures on public or private topics, and on various Islamic occasions.
In addition to this, Sheikh Al-Qaradawi visited a large number of Arab and Islamic countries in Asia and Africa. He also visited many Muslim communities, minorities and communities in Europe, the Americas and Australia, all of which he had lectures, meetings and conversations that left a good impression, especially among the youth, especially those who are studying in the West and are exposed to the winds of strife blowing on them from the north and south.

Due to the trust that Sheikh Al-Qaradawi enjoys among Muslims in general and in general, he became a member of quite a few scientific, da’wah, educational, economic and social councils, centers and institutions. Although he apologized for not accepting membership in many times due to his lack of time and his many burdens. He is a member of the Supreme Council of Education in Qatar, a member of the Shari’a Fatwa Board in Qatar, Chairman of the Shari’a Supervisory Board of Egypt Qatar Islamic, Qatar International Bank, Faisal Islamic Bank in Bahrain and Karachi, Taqwa Bank in Switzerland, a member of the Board of Trustees of Dar Al-Mal Islami, a member of the Board of Trustees of the Islamic Dawa Organization in Africa, based in Khartoum, a member of the Islamic Fiqh Academy of the Muslim World League in Makkah, an expert of the Islamic Conference Academy of the Organization of the Islamic Conference in Jeddah, and a member of the Board of Trustees of the International Islamic University in Islamabad. He is a member of the Board of Trustees of the Center for Islamic Studies in Oxford, a member of the Association of Islamic Literature in the Priesthood in India, a founding member of the Islamic Economics Society in Cairo, a member of the Board of Directors of the Research Center for the Contributions of Muslims to Civilization in Qatar, Vice Chairman of the International Shari’a Board for Zakat in Kuwait, and a member of the Royal Society for Research on Islamic Civilization (Aal al-Bayt Foundation in Jordan). He is a founding member of the International Islamic Charity Organization in Kuwait, and a member of its Board of Directors and Executive Committee.

Not long ago, Dr. Al-Qaradawi was concerned with the economic aspect of Islam from a theoretical and practical point of view.
 In theory, he gave many lectures and lessons on the economic aspect of Islam. He wrote a collection of books that were famous in the Arab and Islamic world, suffice it to mention the jurisprudence of zakat, the problem of poverty and how Islam dealt with it, the sale of Murabaha to the one who ordered the purchase, as it is conducted by Islamic banks, and finally: the interest of banks is forbidden riba.
In practice, He supported the establishment of Islamic banks before and after they were established, in cooperation with the International Federation of Islamic Banks, and to this day he is still supporting them, strengthening them, guiding their march, taking their steps, and defending them.
For several years, he was a volunteer Shari’a advisor to the first Islamic bank. He is also the Chairman of the Shari’a Supervisory Board of Qatar Islamic Bank in Doha, Qatar International Islamic Bank, Faisal Islamic Bank in Bahrain and Pakistan, Taqwa Bank in Lugano, Switzerland, Board Member of Faisal Islamic Bank of Egypt, and a founding member of the Islamic Economy Association in Cairo.
He explained the secret of his interest in Islamic economics in the introduction to his book (The Sale of Murabaha) and said:
 “My interest in Islamic economics is part of my interest in Islamic law. Calling for their arbitration in all areas of life, and for their rulings to replace positive laws and imported regulations. In recognition of these efforts, the IsDB Committee decided to select His Eminence to win the Bank’s Award for the year 1411H in Islamic Economics, noting his distinguished and profound contribution in this field.

Dr. Al-Qaradawi has a special interest in social and charitable work. It is a shame for the Islamic movement and the Islamic Awakening for its immersion in political work that consumes most of its energy, if not all of it, and its neglect of the social work mastered by the opponents of the Islamic call, who infiltrated through it to mislead Muslims and try to strip them of their faith and identity, under the guise of social services and charitable works, such as the establishment of schools, hospitals and various social institutions.
The proponents of Christianity have exploited this field in the worst way. They conquered many Islamic regions in Africa and Asia, where the triad of poverty, ignorance, and disease spreads, until their ambition or arrogance ended up planning to Christianize Muslims in the world, as decided by the Missionary Conference held in Colorado, USA, and they allocated a thousand million dollars for it, and established the “Zwimmer Institute” for it to graduate specialists in the Christianization of Muslims according to their countries, languages, doctrines, and trends.
This motivated Sheikh Al-Qaradawi. He traveled to a number of countries, and delivered a number of lectures and hadiths in which he explained the seriousness of the situation, and the need to confront this campaign with a similar action, which is to allocate a thousand million dollars from Muslims to preserve their faith and personality, and to invest this (billion) if it is collected, to spend its revenue on charitable and da’wah work, and the original remains an ongoing charity for its owners, and explained that Muslims amount to more than one billion in number, and if each Muslim paid an average of one dollar, they would collect the required amount. Thus, he raised the slogan: Pay a dollar to save a Muslim! He issued his appeal to Muslims, which was broadcast in more than one country.
It was based on this call and to achieve the objective: The “International Islamic Charitable Organization”, which was based in Kuwait and began to practice its activities strongly and clearly, although it is still at the beginning of the road, is the author of the idea of the organization, and a member of the preparatory committee that was prepared for it, and based on his perception of its goals and means, he prepared its draft statutes, a member of its constituent assembly, its board of directors, its executive committee, and a member of more than one of its committees.
In Qatar, he established a popular fund to help people in need inside and outside Qatar called: The Qatar Islamic Zakat and Sadaqah Fund has an account with Qatar Islamic Bank and fills some gaps and meets some needs.
In Egypt, he contributed his efforts and money to the establishment of a number of religious and charitable institutions, such as the Institute, the Mosque, and the Sahwa Hospital in his village of Safat Turab, and the Rahma Mosque in Nasr City.

One of the most prominent fields to which Dr. Al-Qaradawi’s enthusiasm and activity has turned and in which his influence has appeared, and he has recruited his tongue, pen, thought, science and effort in recent years, is the field of the youth of the contemporary Islamic Awakening, as he attends many camps, conferences and meetings organized by the youth of the Awakening inside and outside the Islamic countries, and you rarely see the questions raised and the exciting suspicions about Islam, its faith, its Sharia and its history, and it is the object of trust and general acceptance from the youth of the Awakening, for what they believe and what they feel Also, because of his ability to learn, his broad horizon in thought, his sincerity in calling, his keenness to build rather than destroy, and his keenness to gather rather than divide, and to always achieve moderation and moderation that is characterized by ease rather than difficulty, and with kindness and not violence, they accept from him what they do not accept from others who may accuse him of his knowledge, religion, loyalty, and connection to one party.
In addition to the articles he published, His books, speeches and lectures, which have been recorded and disseminated, revolve around supporting and strengthening the Awakening on the one hand, as it is the true expression of the Islamic Ummah’s ambition and aspiration for a full Islamic life, and about rationalizing it, following in its footsteps and marching away from extremism, extremism and violence.
He wrote in the Qatari magazine “Al-Ummah”, The articles “The Awakening of Islamic Youth is a Healthy Phenomenon That Must Be Rationalized, Not Resisted” have been collected and printed in tens of thousands of them in a number of Arab and Islamic countries. He also wrote in Al-Araby magazine about the phenomenon of extremism.
Then “Al-Ummah” magazine issued him his famous book “The Islamic Awakening between Ingratitude and Extremism”, which was printed in hundreds of thousands in Arabic. It has been translated into a large number of languages such as English, Urdu, Turkish, Malay, Indonesian and Malibar.
 He also published the book “The Islamic Awakening and the Concerns of the Arab and Islamic World”, the book “For a Mature Awakening that Renews Religion and Advances the World”, and the book “The Islamic Awakening between Legitimate Difference and Reprehensible Discrimination”.

In this regard:
 He stood up to the “wave of takfir” that once prevailed in some Arab and Islamic countries, which is based on the wholesale takfir of people, and he published his treatise called “The Phenomenon of Exaggeration in Takfir”, of which tens of thousands of copies were printed, and was also translated into a number of languages.
He calls out to the youth of the Islamic Awakening in his meetings with them. Or his writings for them: to move from speech and argument to giving and work, from paying attention to the branches and parts to focusing on the principles and faculties, from being preoccupied with the issues in which they differ to emphasizing the agreed issues, from flying imaginary in the sky of dreams to descending to reality, from exalting society to living with it and helping it to solve its problems, from calling with violence, which is more cowardly, to kindness and calling for what is best, and from neglecting the Sunnah of God in life to worshipping God By taking them into account, in the light of the legal principles.
His call was answered by young people. It had its effect on the calls of honest scholars in rationalizing the process of awakening.

Dr. Al-Qaradawi has been engaged since the dawn of his youth in calling for Islam, a creed and a way of life, through speeches, lectures, lessons and hadiths, and this was helped by his early contact with the Muslim Brotherhood movement, and his acquaintance with the martyred Imam Hassan al-Banna, which prepared him to tour the governorates of the Egyptian country from Alexandria to Aswan, and to Sinai and to visit some Arab countries such as Syria, Lebanon and Jordan, commissioned by Professor Hassan al-Hudaibi, the second guide of the Muslim Brotherhood to spread the call, and he is still a student at the Faculty of Fundamentals of Religion.
He was subjected to many harms, persecution and arrest several times for his advocacy since he was a high school student during the reign of Farouk in 1949. Then, during the revolution in January 1954, then in November of the same year, where his detention lasted for about twenty months, and then in 1963.
It is worth mentioning to Sheikh Qaradawi that despite his association with the Muslim Brotherhood movement, his early affiliation with it, his affliction in its cause, his scientific, da’wah and educational efforts in it, and the unanimity of its supporters on his great position in it, we see him sparing no effort in gently calling for self-criticism of its positions, in order to rationalize its march, improve its performance, and develop its curricula, and he sincerely called for cooperation with all other Islamic movements, and he did not see anything wrong with the plurality of groups working for Islam, if it is a plurality of diversity and specialization, not a multiplicity of contradictions and contradictions, provided that they are understood and coordinated They stand on the same page in major Islamic issues, deepen the areas of agreement, and tolerate areas of disagreement, in the circle of basic Islamic principles based on the courts of the Qur’an and Sunnah. This constructive and fair critical approach has been manifested in a number of his books, researches, articles, lectures, and press interviews. As in the book “The Islamic Solution: A Duty and a Necessity”, the last chapter of the book, and the articles of the Ummah magazine under the title “Where is the Defect?” were collected in a separate letter, and the book “The Priorities of the Islamic Movement”. The Ummah Book Series presented it in its latest book: “The Jurisprudence of Da’wah: Features and Prospects”, in which it collected the “Ummah” dialogues with leading Muslim scholars and intellectuals, and its dialogue with him was on: Ijtihad and Renewal between Shari’a Controls and the Needs of the Age.
 The introduction said in introducing it:
 “Perhaps a quick glance at the titles of the books he presented to the Islamic Library gives a clear picture of the comprehensiveness of his interests. The important fate that he contributed to the formation of the contemporary Islamic mind, and the jurisprudence that he gave him the necessary jurisprudence to deal with life, correct the path of Islamic action, rationalize the awakening to adhere to the correct method, and secure the slippery slopes of the road.
He believes that the Islamic movement means the sum total of the collective and popular Islamic action emanating from the conscience of the nation. It is a sincere expression of her character, her pains, her hopes, her faith, her ideas, her fixed values, her renewed aspirations and her quest for unity.
 He also believes that it is not fair to hold the Islamic Movement responsible for all the losses, ruptures and backwardness that Muslims of today have to undertake. Rather, this is the result of periods of stagnation and colonial eras, although it undoubtedly has a degree of responsibility that is comparable to the material and moral reasons and capabilities that God has prepared for it, some of which it has used, neglected others, and misused others.
He believes that the Islamic Movement should stand with itself for evaluation and review. Criticism of the movement does not mean criticism of Islam, its rulings and laws, and Allah has enjoined the Ummah to gather on the basis of misguidance, but He has not forbidden any group to err or mislead, especially in matters of ijtihad, in which there are many points of view.
He says: This is the same excuse that made some scholars persist in closing the door of ijtihad, and it is obligatory to open the door to its people, and in the end, only the beneficial one remains, and only the correct one is left.
He does not deny the multiplicity of groups working for Islam. He does not see any objection to pluralism if it is a plurality of diversity and specialization: one group is concerned with the liberation of the creed from superstition and polytheism, another is specialized in liberating worship and purifying it from innovations, a third is concerned with family problems, and a fourth is concerned with educational work, and some groups can work with the masses and others with intellectuals, provided that everyone thinks well of each other, tolerates areas of disagreement, and stands united on major issues. He believes that the Islamic movement must move from the stage of speech to the stage of action at the level of Islam and the level of the age, and does not exempt it from the question of history to say that it was a victim of plans orchestrated by infernal forces hostile to Islam from abroad, and to work within the framework of the elite and the masses together. The Islamic movement will succeed when it becomes an all-Muslim movement rather than a group of Muslims.
It takes it upon some people who work for Islam to deprive themselves of working for the good of the people or helping them until the desired Islamic state is established. He believes that the entire task of these people is to wait in line with little to do until their promise is fulfilled.