1) 如我们前面所提到的，法理学（Usool ul-Fiqh）阐述的是穆智台希德（Mujtahid）在从详细的证据中推导（Istinbaat）实践性沙里尔（Shar’iyah）律例时所遵循的原则（Qawaa’id），例如这条原则：“运用两条证据优于弃置其中一条”。

1) Usool ul-Fiqh, as we have mentioned, represents the principles (Qawaa’id) that the Mujtahid follows in the Istinbaat (extraction) of the practical Shar’iyah rulings from their detailed evidences like the Qaa’idah (principle): ‘Working with two evidences is better (more proper) than neglecting one of them’.

而“斐格h”（Fiqh）则是对源自其详细证据的实践性伊斯兰教法规（Ahkaam Ash-Shar'iyah）的知识，例如：饮酒（Khamr）是哈拉姆（Haraam，被禁止的），圣战（Al-Jihaad）是法尔德（Fard，天命义务）。洁净（Tahaarah）是拜功（Salaah）有效性的条件（Shart）之一，而月经（Haid）则是阻止履行拜功（Salaah）的障碍（Maani'）。

This is whilst Fiqh is the ‘Ilm (knowledge) of the practical Ahkaam Ash-Shar’iyah taken from its detailed evidences like: Khamr is Haraam, Al-Jihaad is Fard. Tahaarah is a Shart (condition) from the conditions of the validity of the Salaah and like Haid (menses) is a Maani’ (prevention) for the performance of the Salaah.

2) 《usool al-fiqh》（伊斯兰教法原理）包含对语言及其原则的研究，因为这些原则是进行伊吉提哈德（ijtihaad，独立推理）所必需的。例如：关于哈基卡（haqeeqah，字面义）与玛贾兹（majaaz，比喻义）的研究、胡鲁夫·贾尔（huroof al-jarr，介词）的含义、胡鲁夫·沙尔特（huroof ash-shart，条件词）、一般性的阿勒法兹（alfaazh，词语），以及其他相关问题。而菲格赫（Fiqh，教法学）则限于阐明对穆卡拉夫（Mukallaf，负有宗教义务者）有约束力的沙尔仪判断（Hukm Ash-Shar'iy），例如：拜功（Salaah）是法尔德（Fard，天命必行）；副朝（‘Umrah）是逊奈（Sunnah，或称曼杜卜 Mandoob，即推荐之事）；高利贷（Ribaa）是哈拉姆（Haraam，明令禁止）。

2) Usool ul-Fiqh includes studies in relation to the language and its principles because these principles are necessary for Ijtihaad. This is like: The studies about the Haqeeqah (literal) and Majaaz (metaphorical), the meanings of the Huroof Al-Jarr (prepositions), the Huroof Ash-Shart, and the general Alfaazh (expressions) amongst other matters. This is whilst Fiqh is restricted to the explanation of the Hukm Ash-Shar’iy that is a requirement of the Mukallaf like: The Salaah is Fard, ‘Umrah is Sunnah (Mandoob) and Ribaa is Haraam.

3) 《usool al-fiqh》（伊斯兰教法根原理）考察总体性的沙里亚证据（al-dalīl al-shar‘ī al-ijmālī），如《古兰经》、圣训（Sunnah）、类比（Qiyās）和公议（Ijmā‘）。它首先考察这些证据如何确立其源自安拉，然后考察其中所包含的原则与形式，例如：特指与通指（al-Khusoos wal-‘Umoom）、绝对与限定（al-Mutlaq wal-Muqayyad）、概括与阐明（al-Mujmal wal-Bayaan），以及废止（an-Naskh）。

3) Usool ul-Fiqh examines the Ijmaaliy Shar’iy Daleel like the Qur’aan, Sunnah, Qiyaas and Ijmaa’ in respect to establishing that it has come from Allah and then it examines what came within it in terms of principles and forms like: The Khusoos and the ‘Umoom (specific and general), the Mutlaq and the Muqayyad (unrestricted and restricted), Al-Mujmal (general/un-detailed) and Al-Bayaan (explanation) and An-Naskh (abrogation).

当fiqh（伊斯兰教法学）考察“分项证据”（Daleel Al-Juz'iy，即指向某一事物或行为的特定判断、并引导或表明该判断的局部证据）时，其目的是使受约束者（Mukallaf）遵行这一判断。例如，它会考察以下经文：

This is whilst Fiqh examines the Daleel Al-Juz’iy (partial evidence) that guides to or indicates a specific Hukm for a matter or an action for the purpose of the Mukallaf abiding by it. So for example it will examine the Aayah:

并且那节经文：

And the Aayah:

以及圣训:

And the Hadeeth:

以及关于推迟安葬真主的使者ﷺ、直到他们向他们中间的一位哈里发宣誓效忠之后，圣门弟子的一致意见（ijmaa' as-sahaabah）。

And the Ijmaa As-Sahaabah in respect to delaying the burial of the Messenger of Allah (saw) until after they had pledged allegiance to a Khalifah from amongst them.

这样做是为了从每一条Daleel（证据）中推导出Hukm As-Shar’iy（沙里伊判断）。

That is done in order for the Hukm As-Shar’iy to be taken from each Daleel (evidence).

4) 《教义法学原理》（Usool ul-Fiqh）的目标，是将其原则应用于具体的经据之上，从而阐明如何推导出实践性的伊斯兰教法律条款（Ahkaam Ash-Shar’iyah）。

4) The aim of Usool ul-Fiqh is the application of its principles upon the detailed evidences to arrive to the manner of how the practical Ahkaam Ash-Shar’iyah are extracted.

鉴于伊斯兰教法学（Fiqh）的宗旨在于阐释伊斯兰教的律例（Ahkaam Ash-Shar'iyah）并将其应用于人们的行为与言语之上，并使每一位应尽宗教义务者（Mukallaf）知晓真主至高无上所颁布的命令与所禁止的事项，以便其在行为中遵循之。

This is whilst the aim of Fiqh is to explain and apply the Ahkaam Ash-Shar’iyah upon the actions of the people and their speech and it is to make every Mukallaf aware of the commands of Allah Ta’Aalaa and what He has forbidden, so that the Mukallaf can adhere to it in his actions.