The agreed-upon and disputed sources of Islamic legislation, and their objectives

This research revolves around one of the most important topics in Islamic jurisprudence, which is the sources of Islamic legislation, whether agreed upon or disputed, and their objectives. This is in two main axes: As for the first research: it contains two demands: The first demand sheds light on The original agreed-upon sources, which are four, each of which is made into an issue, and they are: the Noble Qur’an, the Prophetic Sunnah, consensus, and analogy. As for the second request, it was to talk about the secondary sources that are disputed, and each of them is an issue, and they are: istihsan and istiṣḥāb. And the general interests, and custom, and blocking the means, and the legislation of what came before us, and the sayings of the Companions. As for the second topic, she spoke about the objectives of Islamic legislation, and that is in two sections: As for the first section: the meaning of objectives, their types, and the ways to prove them. In the second section, she spoke about the types of objectives, which are five, each of them in a matter, which are the preservation of religion, the soul, and the like. Mind, offspring, and money. Then a conclusion with the most important results.

يَدُورَ هَذَا اَلْبَحْثِ حَوْلَ وَاحِدٍ مِنْ أَهَمِّ اَلْمَوَاضِيعِ فِي اَلْفِقْهِ اَلْإِسْلَامِيِّ , وَهُوَ مَصَادِرُ اَلتَّشْرِيعِ اَلْإِسْلَامِيِّ , اَلْمُتَّفَقَ عَلَيْهَا أَوْ اَلْمُخْتَلَفِ عَلَيْهَا , وَمَقَاصِدُهَا , وَذَلِكَ فِي مِحْوَرَيْنِ رَئيْسِيينْ : أَمَّا اَلْمَبْحَثُ اَلْأَوَّلُ : فَفِيهِ مَطْلَبَانِ : اَلْمَطْلَبُ اَلْأَوَّلُ يُسَلِّطُ اَلضَّوْءُ عَلَى اَلْمَصَادِرِ اَلْأَصْلِيَّةِ اَلْمُتَّفَقِ عَلَيْهَا , وَهِيَ أَرْبَعَةٌ , جَعَلَتْ كُلَّ مِنْهَا مَسْأَلَةً , وَهِيَ : اَلْقُرْآنُ اَلْكَرِيمُ , وَالسُّنَّةُ اَلنَّبَوِيَّةُ , وَالْإِجْمَاعُ , وَالْقِيَاسُ , أَمَّا اَلطَّلَبُ اَلثَّانِي , فَكَانَ لِلْحَدِيثِ عَنْ اَلْمَصَادِرِ اَلتَّبَعِيَّةِ اَلْمُخْتَلَفِ فِيهَا , وَكُلَّ مِنْهَا مَسْأَلَةً , وَهِيَ : اَلِاسْتِحْسَانُ وَالِاسْتِصْحَابُ , وَالْمَصَالِحُ اَلْمُرْسَلَةُ , وَالْعُرْفُ , وَسَدَّ اَلذَّرَائِعِ , وَشَرَعَ مَا قِبَلِنَا , وَقَوْلَ اَلصَّحَابَةِ . وَأَمَّا اَلْمَبْحَثُ اَلثَّانِي فَقَدْ تَحَدَّثَتْ عَنْ مَقَاصِدِ اَلتَّشْرِيعِ اَلْإِسْلَامِيِّ، وَذَلِكَ فِي مَطْلَبَيْنِ اِثْنَيْنِ : أَمَّا اَلْمَطْلَبُ اَلْأَوَّلُ : فَمَعْنَى اَلْمَقَاصِدِ وَأَنْوَاعِهَا طُرُقَ إِثْبَاتِهَا، وَتَحَدَّثَتْ فِي اَلْمَطْلَبِ اَلثَّانِي عَنْ أَنْوَاعِ اَلْمَقَاصِدِ وَهِيَ خَمْسَةٌ، كُلُّ مِنْهَا فِي مَسْأَلَةٍ، وَهِيَ حِفْظُ اَلدِّينِ، وَالنَّفْسُ وَالْعَقْلُ وَالنَّسْلُ وَالْمَالُ . ثُمَّ خَاتِمَةٌ بِأَهَمِّ اَلنَّتَائِجِ .