Each school of Islamic jurisprudence has principles and rules upon which the diligent work in these schools is based. This is due to the view of sanctification of these rulings, as they are divine rulings. Therefore, the goal is to reach a ruling that represents the intent of the legislator as much as possible.
Hence, these schools of thought established rules for issuing fatwas with the intention of restricting the performance of a fatwa to the hands of those who are qualified for it and have met its conditions, so they gave priority to the most knowledgeable person over others to perform the fatwa. In the Hanafi school of thought, for example, the saying of Imam Abu Hanifa (may God have mercy on him) is given precedence over others, and when there is no saying of his, the saying of his student Abu Hanifa is given precedence. Yusuf, then the saying of Muhammad, then the saying of Zafar and Al-Hasan, and so on according to the aforementioned rule of prioritizing the most knowledgeable person over others, based on what is the principle in the rule of issuing fatwas. However, an exception may be made from this principle, prioritizing some of the sayings of someone who is preceded by someone who is more knowledgeable than him due to considerations that require this priority, such as interest, custom, and others. .
Hence, some of Zafar’s sayings were presented on the condition that they be the fatwa-based sayings in the Hanafi school of thought because they are more appropriate to the position, more beneficial to the people, and more beneficial in adopting them.
These issues were chosen for fatwa, some of them brought them to seventeen issues, or less or more, but the investigating Sheikh Ibn Abidin (may God have mercy on him) verified their number and brought them to twenty issues after dropping three issues, which were the property claim, the testimony of the blind person, and the will for a third of the money. The fatwa on it is different. Say exhale.
These twenty issues were organized by Ibn Abidin in his commentary (Returning the Confused to Al-Durr Al-Mukhtar) in (Chapter on Alimony) in verses that I explained and explained the jurisprudential issues in them and presented their rulings, in addition to what I have quoted here in terms of an explanation of one of the issues of this group from the book of Sheikh Muhammad Muhyi. Al-Din Abdul Hamid (Personal status in Islamic law).
There was a huge role in the history of a muslim woman and several books have mentioned that politically or in religion and even scientifically and socially which leaded a lot of women to look up to these women who helped in keeping the religion just in the right form for other generations
This research deals with the ideas of Imam Muhammad bin Al-Waleed bin Khalaf bin Sulaiman bin Ayyub , Al -Qurashi, The Moroccan, The Andalusian, Al-Maliki. He was known as Abu Bakr Al-Tartoushey , where thesis deals with the details of his personal life and as well as his scientific path as well as his works, and also covered the views of jurisprudence in the personal status and especially on the subject of divorce and inheritance,
٠ اش١جخ ٗزفقث ٌٟبِ ٟجعبؾٌّا تٔبغٌا ٟف بقزخِ ٟئبنل ( ًئاضل بساحم ) توهم ىلع ءىضلا طٍلسحو بلارم ءادأ ىلع اهرٍثأحو تٍوهملا اهحاءارجإو تمذخخسملا اهحاٍومح ثٍح نم تٍئاضملا تبساحملا دبثبغؾٌا . اسبِٙٚ د ءبمٌلأ ٟمبٌّا ـؾف ٍٝػ ض١وشزٌا يلاخ ِٓ خ١ٔٛٔبمٌا سِٛلأبث خفشؼٌّا ءٛم ٟف دب٠شؾزٌا ًجمزغٌّا ٍٝػ حشظٔ ٌا خجعبؾٌّا ْا شؽبجٌا ظزٕزعاٚ ذٍجٌٍ ٞدبقزللاا َذمزٌا خٍغػ غفد ٟف ُٙغر خ١ئبنم ، خجعبؾٌّا ٟف خِذخزغٌّا خض٠ذؾٌا ت١ٌ
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