Research and Islamic Studies Journal

The two decades separating the First World War (1914–1918) from the Second World War (1939–1945) generated profound transformations at both the international and domestic levels. This period was marked by waves of political and social upheaval, most notably the Bolshevik Revolution in Russia, which resulted in its withdrawal from the First World War. Furthermore, it witnessed the emergence of several totalitarian regimes that redefined the nature of the international balance of power and played a decisive role in the outbreak of the Second World War.

This study seeks to deconstruct the religious reform discourse of three of the most prominent pioneers of the modern Islamic renaissance: Jamal al-Din al-Afghani, Muhammad Abduh, and Muhammad Rashid Rida, within the period 1860–1935 and in the context of Egypt and the Levant. The central question arises from the question: How did this discourse balance a "return to origins" with the assimilation of modern tools in the face of colonialism and backwardness? The study adopts a historical discourse analysis approach with a contextual reading of journalistic texts, letters, and sermons (Al-Urwat al-Wuthqa, Al-Manar, and others), comparing it with the contributions of modern scholarship. The study concludes that this movement has formulated a dual equation: purifying the faith and returning to the Qur'an and Sunnah, as understood by the early Muslims, while simultaneously activating reason and ijtihad, and absorbing modern sciences and institutions (constitutional, educational, and judicial) as means of advancement. Nuances within the school itself emerge: al-Afghani's anti-colonial, unitary tendency; Abduh's institutional rationality for education and administration; and Rida's political-legislative vision, culminating in the theorization of the "Caliphate or the Great Imamate," opening the door to ijtihad and criticizing stagnation. The research also traces the networks of reception and influence that extended across the Islamic world and offers a critical assessment of the contribution of this discourse to shaping subsequent Islamic thought and movements.

This study examines Imam al-Bukhari's approach to distinguishing between authenticity of narration and authenticity of companionship, through a study of applied examples from his Sahih. The importance of the topic is highlighted by its direct connection to the science of rijal (traditional hadiths), as establishing companionship has significant scientific and jurisprudential implications, most importantly the integrity of the Companions and the necessity of accepting their narrations. The study adopted a descriptive and analytical approach, beginning by defining the concept of companionship linguistically and technically, and explaining the scholars' methods for establishing it. It then examined practical applications in the translations of Sahihs.
The results revealed that al-Bukhari practiced a precise critique that combined authentication and caution. He distinguished between texts acceptable in terms of narration and chains of transmission that do not prove companionship, while using critical expressions that reveal a conscious methodological doubt. It also became clear that his approach to Sahih al-Bukhari complemented his approach to al-Tarikh al-Kabir (Great History): he focused on the former by selecting purely authentic hadiths, while he elaborated on the areas of error and confusion in the latter. The study recommends the need to intensify research into Al-Bukhari's critical terminology and formulations of his rulings, and compare them with the approaches of other hadith scholars to reveal the features of his methodological independence.

This study examines "Language and Symbolism in Khalid Al-Batili's Poetry" by analyzing the complex relationship between poetic language and the symbols the poet evokes in his texts. The main problem lies in determining how language can rise to embody complex human experiences through symbols, which requires exploring the various forms of literary expression and their symbols. The motivation behind this study is the desire to understand how Al-Batili uses language as a means of expressing his feelings and individual experiences, and the depth and multiplicity of connotations symbols contribute to. The importance of this research lies in the reader's understanding of the linguistic and symbolic characteristics of modern poetry, as it sheds light on how symbols contribute to shaping the human experience and emotional dimensions of the poet's works. The main objective of the study is to analyze how a simple linguistic concept is transformed into profound poetic symbols that express multiple meanings, contributing to the development of the reader's emotional experience. The research approach relies on textual analysis, examining Khalid Al-Batili's texts to explore the symbols used and the language patterns that contribute to constructing meaning. The study focuses on dominant themes, such as love, loss, and spiritual depth, and analyzes them from a semiotic and linguistic perspective. The results demonstrate that Khalid Al-Batili uses language in an innovative way, as the symbols in his poems formulate human emotions that transcend boundaries. The study also demonstrates that symbolism becomes a means of expressing internal conflicts, allowing the reader to engage more deeply with the texts. In conclusion, this symbolism emerges as a fundamental element in Al-Batili's poetry, emphasizing the role of language as a means of expressing diverse human experiences.

This study aims to demonstrate the impact of maqāṣid-based criticism on the evaluation of Hadith, through an applied study of the narration of Abū Hurayrah (may Allah be pleased with him): “Listen and Obey.” The research examines the Hadith both in terms of its chain of transmission (isnād) and its text (matn). It concludes that the Hadith does not conflict with the higher objectives of Sharīʿah (maqāṣid al-sharīʿah) regarding speaking the truth, encouraging courage, and forbidding evil. The study establishes that the Hadith is authentic in terms of isnād, and that the criticism labeling it as shādh (anomalous) is not substantiated. It further presents the scholars’ opinions on its authenticity, showing that the textual criticisms raised against it do not affect its reliability. On the contrary, the Hadith affirms the maqāṣid of preserving lives and minimizing harm. The research also highlights the methodology of Hadith scholars in applying maqāṣid-based criticism to prophetic traditions.

This research presents a comparative study between Al-Jumal fi Al-Nahw (attributed to Al-Khalil ibn Ahmad Al-Farahidi) and Fi Al-Nahw Al-Arabi: Naqd wa Tawjeeh by Dr. Mahdi Al-Makhzoumi. The study aims to analyze grammatical authorship methodologies from classical to modern times. It questions the attribution of Al-Jumal to Al-Khalil based on textual and terminological evidence inconsistent with his era، highlighting its mature terminologies and methodological divisions. On the other hand، it examines Al-Makhzoumi’s approach، which adopts a descriptive and reportive method، rejecting the philosophical prescriptive model that dominated Arabic grammar، and seeking to liberate it from the “agent theory” (Nazariyat Al-‘Aamil). The findings reveal temporal and methodological gaps between the two works، reflecting the evolution of grammatical thought from inception to maturity، and shedding light on the differences in terminology، reasoning، and justification between ancient and modern scholars.

The use of color is an effective poetic technique for expressing nature and human emotions. However, there is a need to study its connotations in modern Iraqi poetry in greater depth. This research aims to understand how color reflects human experiences and relationships with nature, as well as to analyze the influence of the social and cultural context on the use of color symbols by Iraqi poets. The motivation behind this research stems from a desire to expand the literary understanding of color and its connotations in poetry. Modern poetic texts require a detailed study of the impact of color in enriching the poetic experience and helping it express states of existence and emotion. The study also aims to present new insights into the relationship between color and nature and how poets express emotional and existential content through it. The research seeks to identify the connotations of color and its impact on expressing nature through an analysis of a variety of modern poetic texts. It seeks to achieve a deeper understanding of the relationship between color and human experiences, highlighting how color contributes to creating emotions, depicting realities, and poets' reflections on the world around them. The research relied on the analytical-critical approach, analyzing poetic texts with a focus on the colors used to describe nature and reflect emotions. The study drew on examples from Iraqi poets, as well as literary and critical theories related to aesthetics and color. Analytical tools drawn from psychology and rhetoric were also used to understand the impact of colors on the reader. The study concluded that colors in modern Iraqi poetry play a major role in enhancing poetic imagery and highlighting complex emotions. It was found that each color carries distinct and diverse connotations, such as red, which symbolizes love or anger, while blue denotes calm and peace. The results also confirmed that people's interaction with colors reflects their personal experiences and their relationship with the world around them, contributing to new insights into poetic creativity and cultural identity.

The research can be summarized in the fact that Iran has become the centre of Britains attention، Especially in the issue of oil and its discovery there in light of Britian Obtaining many Concessions that precededthe oil concession، Britain was later able to obtain this important privilege in Iran، which prompted all of its competing oil companies in the region، whether American or Russian to demand such a concession from the Iranian government which in the end led to deep problems between those forks and Britain on the one hand and the Iranian government on the other hand،Especially since Britain had deprived the Iranians of the their oil wealth، which made the Iranian national front take an important decision، which was to nationalize Iranian oil.

The research deals with the weighting between the narrations of the hadith of Ibn Masoud regarding the stages of the creation of the fetus, as it appears from some narrations that the stages of formation of the fetus take place in one hundred and twenty days, and it appears from other narrations that the stages of its formation take place in forty days.
The research consisted of four sections:
The first section: Graduation of the hadith with its various narrations.
The second topic: studying the difference in hadith.
The third topic: reconciling the narratives.
The fourth section: It explains the effect of reconciling hadith narrations in jurisprudential rulings.
The basic research problem is that some of the hadith narrations under study are consistent with modern medicine regarding the duration of the three stages of the fetus: (the sperm, the leech, and the embryo), which is forty days, while some of the narrations apparently contradict that, and it is understood from them that the duration of the fetal stages is one hundred and twenty days, and the question is The main topic that this study will answer: What is the most likely of these narrations?
The importance of this research appears in the fact that the duration of the fetal stages entails many jurisprudential rulings, such as abortion, postpartum, istibra, divorce, waiting period, alimony, and so on.
One of the most prominent objectives of the research is to collect and trace the methods of Ibn Masoud’s hadith regarding the stages of the fetus, and study them according to the scale of hadith criticism, then explain the most likely of these methods.
One of the most important results of the research is that, after examining the hadith The most important results of the research: After looking at the hadith narrations and reconciling them, it is likely that the duration of the three stages of the fetus is forty days.

The Pragma-stylistics method can be defined as an interdisciplinary method that integrates pragmatics—the study of language use in context and speaker intention—with stylistics, which examines the formal and aesthetic choices in texts. Its importance lies in providing a comprehensive framework that explains how communicative function and linguistic form interact to generate layered meaning. This review outlines the theoretical foundations of the approach, highlighting central concepts such as speech acts, implicature, politeness strategies, deixis, and stylistic deviation. It surveys empirical applications across genres, including drama, poetry, fiction, and institutional discourse Besides, this review expose the strengths of this method are its contextual precision, expressive depth, and adaptability, while its main limitations include interpretive subjectivity, conceptual overlap with discourse analysis, and limited use of computational tools. The review concludes that pragma-stylistics remains a valuable and evolving methodology, with promising future directions in translation studies, digital and multimodal discourse, corpus stylistics, and AI-assisted analysis, where it can further advance the critical understanding of meaning-making in contemporary texts .

There is no doubt that the perception of women constitutes a fundamental factor that either lays the foundation for respect and cooperation between men and women, or, conversely, for contempt, marginalization, and the exercise of violence against them. From the very beginning, Islam affirmed the humanity and full capacity of women while condemning the pre-Islamic practice of some Arabs who killed their daughters under various pretexts.
Accordingly, Islam was the first to elevate the status of women, uphold their dignity, and grant them their rightful entitlements. Islamic legislation was introduced to protect women from violence and provide them with preventive safeguards.
Religious guidance and counseling are therefore essential in protecting society from the problems and consequences of domestic violence. They also emphasize the importance of dialogue and the principle of shura (consultation) as a means of resolving family disputes.
The more families are freed from pressures and violence in all its forms, the more society advances towards its goals with clarity of vision and steady steps.

Our research addresses Islamic seals, particularly during the era of prophecy. After Islam was spread throughout the Arabian Peninsula, the Prophet Muhammad ﷺ began to propagate the Islamic message beyond the Arabian Peninsula to regions such as Persia, Yemen, Abyssinia, and Egypt. The Messenger of Allah ﷺ intended to send official letters to them with governors inviting them to embrace Islam. The companions suggested to the Messenger of Allah ﷺ to create a seal for communicating with rulers and kings, as any letter sent without a seal would not be read. As is customary, all letters require a seal. Therefore, the Prophet ﷺ adopted a unique seal and inscribed on it - Muhammad, the Messenger of Allah. The caliphs followed the Prophet's ﷺ practice by using his seal, and they inherited the Prophet's ﷺ seal with reverence. The use of these seals has become of great significance, whether religious, political, or economic.

Masoumeh Ebtekar lived for several years outside Iran and studied at an international school in Tehran. In 1963, three years after her birth, her father, like many other outstanding university students, received a scholarship to continue his studies in the United States. Ebtekar became fluent in English, acquiring an accent from the University of Pennsylvania. During those years, her command of English developed remarkably, and by the time she returned to Iran, her verbal skills in English had improved significantly, although she continued to speak Persian fluently as well.
She later attended the Iranian Zamyn Academy, a private school under American administration that employed teachers from various foreign communities in the city—some European, some Asian, and others from North and South America. Ebtekar’s proficiency in both English and Persian proved to be of particular importance in the early stages of her political involvement, most notably during the U.S. Embassy takeover, when she was assigned a key role in public relations due to her linguistic skills.

Islamic law is valid and in the interest of people’s conditions in all times and places. God has perfected the religion and taught us what benefits us in everything. He always calls us to be united and love one another, and forbids us from division and conflict. If the newly introduced matters in the religion are good and do not conflict with Islam, they are called good innovations, and if the newly introduced matters are bad and conflict With Islam, it is called a bad innovation, and the innovator is the one who intentionally invents a bad act of worship. But if he makes a mistake, we teach him with wisdom and a kind word. If he abandons the innovation, he is not called an innovator. Jurisprudential differences have existed since the time of the Companions, but they did not quarrel or hate one another, but rather they loved each other. As for our time, unfortunately, jurisprudential differences have divided many Muslims. We must learn the true Islam so that we do not become divided and weak.

The main idea of this research is to clarify the extent of the impact of artificial intelligence on Islamic creed, whether positive or negative. The contemporary world has witnessed significant development in various fields, especially technology and artificial intelligence, which has come to influence most areas of life. Since Islamic creed is the foundation of faith, the emergence of artificial intelligence has had a strong effect on creed and thought, requiring precise study, particularly concerning issues of divinity, prophethood, and the unseen matters. Hence, this study seeks to shed light on the concept of artificial intelligence, its legal ruling, and its positive and negative effects on Islamic creed.
The research problem addressed by the study lies in explaining how artificial intelligence affects theological and intellectual matters, to what extent these applications can be utilized in serving religion, warning against the risks of their misuse, and how far this aligns with the purified Shariah in order to achieve the advancement of humanity in ways that benefit it in this world and the Hereafter in light of modern challenges.
The research adopted both the descriptive and inductive methods. The descriptive method was employed to present the impact of artificial intelligence and scholars’ views regarding it, while the inductive method was used to examine the relevant religious texts and scholarly opinions related to the subject of the study.
Among the most important findings of the research is the permissibility of employing artificial intelligence in matters of creed, provided it is governed by Shariah regulations and cognitive awareness. It is thus a tool that can either serve the creed or threaten it.

This study develops an integrative framework that combines thematic exegesis (tafsīr mawdūʿī) with interdisciplinary tools from sociology and psychology. It outlines the method’s theoretical basis and historical emergence, maps its potentials and limits vis-à-vis classical tafsīr, and proposes safeguards against selective proof-texting and theory-imposition. A practical model moves from corpus-driven verse aggregation and contextual-semantics to dialoguing with contemporary social sciences while preserving Qur’anic normativity.

Upon contemplating the course of events and the developments of the past, we find that the Prophetic Sunnah has been and continues to be subject to campaigns of distortion and slander, particularly by some Orientalists who have studied and examined Islamic sciences not for the sake of fairness, but rather in search of loopholes that they can use to undermine their status. That is why the title of my research was (The Authenticity of the Prophetic Sunnah between the Decisions and the Phenomenon of Heritage Criticism). I divided the research into an introduction, a preface, two chapters, and a conclusion. In the introduction, I mentioned the importance of the topic and the reason for choosing it. In the preface, I spoke briefly about the Prophetic Sunnah and its authenticity, explaining its great status in the Islamic religion and its great position in the Holy Qur’an. As for the chapters, they are as follows: The first section: I talked about the religious provisions for the authority of the Prophetic Sunnah, and it contains three demands. As for the second section: The phenomenon of refuting heritage, and it contains three demands, then the conclusion and after it the most important sources and references.

The comparative study of exegetical opinions is an essential discipline for understanding how to engage with the books of Qur’anic interpretation, particularly where multiple and diverse views are presented. Such study helps distinguish between commendable differences and blameworthy ones,and equips us to respond to critics of Islam who exploit these differences, or rely on weak narrations and anomalous opinions, as a pretext to cast doubt on the Qur’an.
In this research, I conducted a comparative analysis of the exegesis of verses 1–11 of Sūrat al-Nisāʾ across various commentators. The study consists of an introduction, two chapters, and a conclusion. The first chapter examines verses 1–5, while the second chapter analyzes verses 6–11, each from a comparative perspective among the exegetes.
The conclusion summarizes several key findings:
1- The dominant form of difference observed in these verses is ikhtilāf al-tanawwuʿ (diversity of expression and meaning without contradiction).
2- Such diversity enriches Qur’anic interpretation, clarifies the intent of the various opinions, and provides insight into which interpretations are suitable to be applied to a verse and which are not.
3- Weighing between differing opinions in cases of diversity aims to highlight the most appropriate meaning, without necessarily dismissing other valid interpretations.
4- Presenting, comparing, and evaluating the exegetical opinions—by examining the evidence for each and assessing their strength—develops in the researcher the skill of critical engagement, broadens the horizons of the student of knowledge, and nurtures receptiveness to differing views without prejudice or blind following.
5- Comparative analysis of exegetical opinions, and the determination of the strongest and most reliable among them, is the most effective means of purifying the books of tafsīr from weak narrations, unsound views, and anomalous interpretations. Such critical work is a vital responsibility of qualified scholars, ensuring they fulfill their duty of guiding Muslims to a sound and accurate understanding of the words of Allah.

This study, entitled "Al-Suyuti’s Vision of Qur’anic Sciences: Methodological Achievement and Constructive Critique," offers a comprehensive analytical examination of the epistemological and methodological framework developed by Imam Jalal al-Din al-Suyuti (d. 911 AH) in the field of Qur’anic sciences. It aims to explore the key components of his scholarly project and deconstruct its underlying structure in terms of its premises, objectives, and methodological tools. The research undertakes a critical reading of al-Suyuti’s major works—most notably his seminal Al-Itqan fi 'Ulum al-Qur’an—in addition to other important texts such as Al-Tahbir fi 'Ilm al-Tafsir, Muʿtarak al-Aqran fi Iʿjaz al-Qur’an, and Lubab al-Nuqul fi Asbab al-Nuzul, among others.
The central aim of this research is to highlight the defining features of al-Suyuti’s methodological approach, which is characterized by three core stages: compilation and documentation, scrutiny and preference, and finally, theoretical systematization and conceptualization. These stages reflect a mature epistemic vision grounded in scholarly awareness of the diversity of narrations and interpretive viewpoints, striving to construct a coherent and balanced framework for the various disciplines encompassed within Qur’anic studies. In addition, the research includes an applied study of a specific subfield of Qur’anic sciences, illustrating the practical dimension of al-Suyuti’s method and demonstrating his ability to deploy critical tools in the service of interpretation and the clarification of conceptual categories. The study operates on the premise that al-Suyuti was not merely a prolific transmitter of inherited knowledge, but rather a conscious architect of an integrated methodological structure—albeit one that remains, in some respects, incomplete. Ultimately, the research seeks to contribute to contemporary efforts in reassessing and reactivating the Islamic scholarly heritage by means of a rigorous academic methodology that respects the interplay between tradition and theoretical innovation, while restoring the centrality of critique in the production of Qur’anic knowledge.

All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon the best of Allah’s creation, and upon his pure family and righteous companions, who serve as witnesses for the ummah in matters of religion.
Whoever examines the science of al-Jarh wa al-Tadil (criticism and accreditation of narrators) finds it to be among the most intricate branches of the Islamic sciences. It requires mastery of the names, reports, characteristics, teachers, and students of narrators, as well as awareness of the statements of both early and later scholars concerning them—alongside keen discernment and vigilance. The authentication or weakening of narrators must not be influenced by personal inclination; rather, it is governed by well-established principles. A judgment of criticism or accreditation is only valid if it adheres to these principles; otherwise, it is disregarded.
Through my study, I found that the leading scholars of biography and narrator evaluation relied on the judgments of Shaykh Muhammad bin Masud al-Misisi regarding narrators, even though he was neither known for authoring a dedicated work nor renowned for competing with specialists in this field. This indicates that his assessments were deemed credible and authoritative. Remarkably, the rulings attributed to him in the biographical sources were, for the most part, in accrediting narrators rather than criticizing them, and they consistently aligned with the judgments of other scholars. This reveals both his precision and reliability, as well as the consistency of his terminology with that of the later authorities. It is upon this point that I sought to shed light in this study.

This study, entitled “The Concept of Personal Freedom in the Prophetic Ḥadīth and Its Position on Contemporary Cultural Developments,” addresses a central issue in modern Islamic thought: the relationship between individual freedom and the bounds of sharīʿah, based on Prophetic texts that establish principles of human dignity, freedom of conscience, and respect for personal choice—without severing ties to the higher values that preserve the balance between individual and society. The research aims to: Clarify the Prophetic concept of personal freedom and distinguish it from materialist modern notions. Analyze how this concept applies to contemporary cultural developments such as freedom of dress and adornment, freedom of opinion, and bodily autonomy. Using a combined textual-analytic and maqāṣid-based methodology, the study traces relevant ḥadīth texts, infers their educational and social dimensions, and compares them with modern contexts of freedom. It concludes that the Sunnah did not negate freedom but recognized it as an intrinsic human right—provided it is exercised within the balance between self and others, rights and duties, privacy and responsibility. It further shows that many modern dilemmas concerning freedom stem from a decoupling of ethics and freedom—an interrelation carefully upheld by the Prophetic Sunnah.

Islamic creed is considered the foundation for organizing the lives of Muslims and guiding them towards righteous behavior in various aspects of life. It emphasizes the importance of justice and fairness in dealing with others, encourages forgiveness and tolerance, and promotes resolving conflicts through peaceful means. It plays a significant role in regulating the etiquette of disputes. In light of the political and economic changes and all that is happening around us in our contemporary world, including conflicts, crises, and transformations that have directly impacted society, posing many challenges, some positive and some negative, the motivation for this study is the human need for security since the dawn of time. However, this need has perhaps become stronger and more urgent now than ever before due to the increasing speed of modern life, its complexities, and troubles, in addition to the terrifying fear of an uncertain future, which causes severe emotional and spiritual distress. This, in turn, affects an individual\'s personal, social, intellectual, family, and physical harmony in a way that makes them behave inappropriately with others, exacerbating social and civilizational progress. In this research, we will discuss the role of creed in regulating the etiquette of disputes and its impact on Muslims to build a cohesive and strong society and improve relationships between individuals.

This research deals with the jurisprudential specializations of The Companions of the Prophet as indicated by the Traditions of the Prophet and Sayings of the Companions of the Prophet and their followers.
The research included an introduction and four sections:
The introduction explains what is meant by the jurisprudential specialties of The Companions of the Prophet, and mentions the benefit of knowing these specialties.
The first topic: mentioning The Companions of the Prophet’ specialization in worships.
The second topic: mentioning their specialization in financial transactions.
The third topic: mentioning their specialization in family rulings.
The fourth topic: mentioning their specialization in the judiciary and borders.
The importance of the research is highlighted in the fact that knowing The Companions of the Prophet who had expertise in some sections of jurisprudence is of great benefit in examining some jurisprudential issues, especially issues in which disagreement occurred among The Companions of the Prophet, in which the opinion of the competent Companion is given precedence over others due to the presumption of specialization.

Al-Hassan and Al-Hussein, peace be upon them, have a great status in the life of the Prophet (may God bless him and his family) and deep meanings and clear connotations, as they are the people of the house who embraced the message and bore the burden of responsibility and the preservation of religion and the nation. They received a generous share of love and attention, which made them distinguished from others.
Al-Hassan and Al-Hussein have many virtues, some of which are for them and some of which are for one of them. It has been authenticated from the Messenger of God, may God bless him and grant him peace: They are the two sweet basil plants of this world and the two sweet basil plants of this nation.
Today we notice that societies suffer greatly from what happened in the stages of education, which were marred by defects and deviations due to intellectual trends and wrong behavioral actions, which led to a failure in developing human perceptions and a decline in the areas of creativity and prosperity within it. It was therefore necessary to search for effective ways.
And about proposed methodologies for reformulating the personality of youth, knowing the philosophy of their existence, and walking on the right path in light of the biography of Al-Hassan and Al-Hussein, may God be pleased with them.

This research examines three issues that deviate from the rules of transfer and omission in Imam al-Qarafi's book, Al-Furuq. These are among the most comprehensive rules regulating legal transactions. The first issue: Does debt release require acceptance? The second: Does waqf require acceptance or not? The third: If someone frees his slaves, does he choose to free them or does it include them? This research is conducted by presenting, discussing, and comparing the opinions of jurists, arriving at a preference for the most correct opinion based on solid scientific evidence. The researcher relied on a comparative approach among the schools of jurisprudence to clarify the basis for the preference and explain the reason for the preference. The study concludes with a preference for the most correct opinion by presenting the jurists' opinions, given its strong evidence and its conformity with the objectives of Islamic law. The importance of this research lies in its contribution to highlighting al-Qarafi's precision in clarifying the differences in jurisprudence and its assistance in developing applied studies on objectives and jurisprudence.

The study addressed how to choose a research title, prioritizing the most important skills the researcher needs, such as basic, academic, personal, and societal skills. I
The researcher must set the title with determinants that make the research methodologically disciplined and committed to the title's limits. These determinants are four: spatial, temporal, qualitative, and quantitative. After settling on the title he chose based on research and knowledge, he poses his questions:
Was I choosing it out of satisfaction and conviction?
- Am I proud of this title and specialization?
Can I follow the topic until its end?
When can I finish it?

Thus, the process of choosing a title is completed according to the scientifically and technically required specifications and determinants.