and aversion to it. This spirit is exemplified, for instance, in what Al-Kiya Al-Harrasi said in the introduction to his book, *Ahkam al-Qur'an*, in the context of praising the methodology of Imam Al-Shafi'i and explaining the approach he followed in his book. He said: "I found the methodology of Al-Shafi'i, may God be pleased with him and grant him His pleasure, to be the most sound, the most upright, the most guided, and the most judicious of the methodologies. And I did not find a stronger, clearer, or more complete reason for this than his application of his methodology to the Book of God Almighty. And when we saw the matter as such, I wanted to compile a book on the rulings of the Qur'an in which I would explain what Al-Shafi'i, may God be pleased with him, extracted from the evidence in the subtleties of the issues. And I appended to it what I composed in his style and followed his example to the best of my ability and effort."

This spirit also appears more clearly in Al-Ghazali's book, *Ihya Ulum al-Din*, especially where he strongly criticizes the jurists who focused their attention on the superficial aspects of issues and engaged in debate and jurisprudential sophistry, neglecting the rulings that can only be discovered by delving into the texts of the Qur'an and the Sunnah. From this arises a spiritual upbringing through the meanings of fear and hope, and this is true jurisprudence. As for the research into the branches of rulings, it is jurisprudence by way of consequence. Al-Ghazali said regarding his criticism of jurists for this approach: "We do not see the debaters paying attention to criticizing the issues that are widespread and for which fatwas are sought. Rather, they seek the 'tabuliyyat' (issues that are widely discussed and debated) which are heard, and the scope for discussion expands in them, whatever the case may be. They might even leave aside what occurs frequently and say, 'This is a report-based issue,' or 'It is from the angles and not from the tabuliyyat.' It is a wonder that the goal is truth, yet they abandon an issue because it is report-based, and the source of truth in it is reports, or because it is not among the tabuliyyat."

It is evident that this criticism points to the phenomenon of jurisprudence becoming stagnant and deviating from the course of life, and neglecting to address its emerging emergencies and events.

Al-Kiya Al-Harrasi, *Ahkam al-Qur'an*. Al-Ghazali, *Ihya Ulum al-Din*. Ibid.