Fatwas of Sheikh Alish, considering them a testament to the position of Cairo scholars towards him. We believe that the incident of Sheikh Al-Hanash, if it occurred, did not happen in that period. Similarly, the fatwa of Al-Mulaqi and the fatwas of Sheikh Alish came in that period, or rather, years later, specifically after Ibn Al-Sanusi settled in Barqa with his disciples. This is clear from Sheikh Alish's mention in his fatwas of "a group of people who settled in Barqa who consider themselves followers of Ahmad Ibn Idris." What further supports this belief is that Sheikh Al-Faqi's jurisprudential views did not crystallize into an ijtihadi trend until after his initial stay in the Hijaz, where he learned from Ibn Idris and was influenced by the Wahhabi school. Therefore, we believe that his short stay in Cairo during that period was devoid of interaction with the Azhar scholars, as historians mention. This interaction, however, did occur when Ibn Al-Sanusi began his call and openly expressed his opinion on the opening of the door of ijtihad after he left the Hijaz for Barqa. Adams also cited, from King Idris Al-Senussi, the story of the attempt to poison Al-Sanusi in Cairo and his miraculous recovery. It seems that Ibn Al-Sanusi, after giving some lectures in Al-Azhar, left Cairo quickly for the Hijaz with the intention of performing Hajj and, as Sheikh Al-Akhdar Al-Abasawi says, to find his desired goal. This is also what Shukri Al-Murabi says, whose soul had long yearned to meet him to be complete. Shukri narrates the story of Ibn Al-Sanusi's departure from Cairo as follows: One day, after finishing his ablution in Al-Azhar Mosque, he collided unintentionally with a poor fellah due to the narrowness of the door he was exiting from. The fellah said something that indicated he was one of the righteous saints of God. Mr. Al-Sanusi then said, "Then you are the Qutb whom I have been seeking to meet for a long time." The man replied, "No, what you are looking for is..."