伊斯兰教法原理（Usool ul-Fiqh）有两个主要目标。

Usool ul-Fiqh has two main objectives:

1) 要核实这些总体证据（Adillah Al-Ijmaaliyah）确定地（Qat'an）来自 Wahi（天启启示）。这意味着，对于《古兰经》、Ijmaa'（公议）等这些证据（Adillah）而言，必须确定地证明其出自真主。这是因为真主 Ta'Aalaa 说：

1) To verify that the Adillah Al-Ijmaaliyah are definitely (Qat’an) from the Wahi (divinely inspired revelation). This means that is essential for these Adillah (evidences) like the Qur’aan, Ijmaa’ and others to be definitely proven to be from Allah. This is because Allah Ta’Aalaa says:

而他塔阿拉说：

And He Ta’Aalaa says:

……是否来自真主。若要使某一法源（Masdar）成为有效的证据（Hujjah），就必须有确定性的证据（Daleel Al-Qat’iy），即决定性的证明（Burhaan Al-Qaat’i’），来确立其作为证据的地位。这样，穆斯林才能确信并安心，自己所从事的行为符合真主的命令，也符合真主所禁止的事项。

respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah (valid proof) then it is necessary for the Daleel Al-Qat’iy (definite evidence) which is the ‘Burhaan Al'Qaat’i’ (decisive proof) to establish its consideration as a Hujjah. This is so that the Muslim is convinced and assured that what he is undertaking in terms of actions are in line with the commands of Allah and what He Ta’Aalaa has forbidden.

2) 将乌苏勒·菲格赫（Usool ul-Fiqh）的规则应用于具体的沙里尔证据，如经文、圣训及其他证据，其目的在于得出约束穆斯林生活的实践性沙里尔教法条例（Ahkaam Ash'Shar'iyah），使他们在行动时遵从这些条例。这一目标是最为崇高的目标之一，因为安拉至高无上创造了人类，并将沙里尔降示给他，使他在今世的生活中遵守其条例。随后，他将在末日因此接受清算，或进入乐园（Jannah），或进入火狱（Naar）。安拉至高无上说：

2) The application of the Qawaa’id of Usool ul-Fiqh upon the detailed Shar’iyah evidences like the Aayaat, the Ahaadeeth and others is for the purpose of arriving at the practical Ahkaam Ash'Shar’iyah that bind the Muslims in their lives so that they adhere to them when undertaking actions. This objective is of the most noble of objectives and that is because Allah Ta’Aalaa created the human and revealed the Sharee’ah to him so that he abides by its Ahkaam in his life of the Dunyaa. He will then be held to account upon that on the Day of Judgement where it will either be Jannah (paradise) or the Naar (fire). Allah Ta’Aalaa said:

And He Ta'Aalaa said: Translation to Chinese (Simplified): 而祂，至高者，说道：

And He Ta’Aalaa said:

以下是一个实际例子，说明如何将《法理学原理》（Usool ul-Fiqh）的各项规则（Qawaa'id）应用于具体的经训依据，从而推导或提取一条实际的沙里亚（Shar'iy）裁决（Hukm）。

The following is a practical example in respect to the manner of how to apply the Qawaa’id (principles) of Usool ul-Fiqh upon the detailed Shar’iyah evidences, in order to deduce or extract a practical Shar’iy Hukm (ruling):

安拉塔阿拉说：

Allah Ta’Aalaa states:

安拉塔阿拉说：

And Allah Ta’Aalaa said:

1) 如果我们依据“法理原则”（قواعد الأصول）中的一条准则：“后出的经文废止先前的经文”，那么《至仁主章》（سورة الطلاق）中的经文就会废止《黄牛章》（سورة البقرة）中的经文，因为前者是在后者之后降示的。按照安拉至高的话语，怀孕的寡妇其待婚期（عدة）应以分娩来结束：

1) If we were to take the Qaa’idah (principle) from the Qawaa’id of Usool: ‘The later Nass (text) abrogates the former Nass (text)’ then the Aayah from Soorah At-Talaaq would be abrogating the Aayah from Soorah Al-Baqarah because it was revealed after it. The period of waiting (‘Iddah) of the pregnant woman whose husband had died would be completed by her giving birth in accordance to the Qawl of Allah Ta’Aalaa:

2) 有些研究伍苏勒（法理学）的学者认为，纳斯赫（废止）除了要有一项表明先后关系的证据之外，还需要另有一项证据表明一节经文废止了另一节经文。这些学者将两项看似矛盾的证据结合起来，并且说道：

2) There are scholars of Usool who say that the Naskh (abrogation) requires another Daleel that indicates the abrogation of an Aayah by another, in addition to the issue of one being advanced and the other being delayed (i.e. in terms of the time of revelation). These scholars combined these two Daleels that appeared to be contradictory and said:

若丈夫在妻子怀孕期间去世，她可能会对其"待产期"（'Iddah）的时长产生疑惑，尤其是如果她在丈夫去世后不满四个月零十天就分娩。因此，他们提出了以下解答：

The one whose husband dies whilst she is pregnant could perceive a contradiction in respect to the length of time of her ‘Iddah (waiting period) and particularly if she was to give birth after her husband’s passing in less than four months and ten days. As such they presented the following solution:

可以通过以下方式调和这两段证据。丧偶的孕妇等待两个期限中较长的那一个。如果她在丈夫去世后四个月零十天之前分娩，那么她要等到四个月零十天满了才算结束；如果这段时间在她分娩之前就已经届满，那么她就要等到分娩为止。这种对两段证据的调和（Tawfeeq），体现了伊斯兰教法理学（Usool ul-Fiqh）中的一条原则：兼顾两段证据优于放弃其中一段。

It is possible to reconcile between the two evidences in the following way. The pregnant woman whose husband has passed away waits for the longer of the two time periods. If she gives birth before four months and ten days from the date of his death, then she waits until the four months and ten days is completed. And if that time comes to an end before she has given birth then she waits until she has given birth. And this Tawfeeq (reconciliation) between the two evidences represents an application of the Qaa’idah (principle) in Usool ul-Fiqh that states: ‘Working with the two evidences is better (or more appropriate) than neglecting one of them’.