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Summary of this research Elkortobi's method in dealing with the saying and its effects on the interpretation of verses of judgments. th aim of this research is to clarify the method followed by elkortobi when dealing with the saying(s) and the effects it has on the interpretation of the verse of judgments. This interpretation is among the best publications that merits attention and being put under close study because its main concern is to reveal Juris prudential –figh- aspects of quoranic verses.equally important, this interpretation reveals the interest of elkortobi as he used a lot of sayings which show that he is well-versed in this field which led us to the choice of this research. This research gives way to a lot of questions which need to be investigated thoroughly: - how does elkortobi deal with the saying (s) . - does he quote it as it is or sum it up? -how does he deal with contradictions among the sayings? - how does he make this contradiction noticeable. - to what extent was is elkortobi interested in the topic/field of graduation – takhrij- / and on whom/ what does he count on in order to show the degree saying? How does he stand from the meaning novel of the hadith. - in this context, we wonder about elkortobi's ways in dealing with saying and alasraylaat, does he mention them? And if yes, does he consider the idea of criticizing them or does he fail to observe this? Finally, for what reasons did elkortobi this huge number of saying and what were the resources he depended on to reach this goal. 1-elkortobi's method in dealing with the sayings of the prophet pbuh depended on solid bases which enabled him to use the sayings in an idealistic way. He did not neglected what usually people do. For instance, he gave great importance to all the resources from which he derived his sayings and did his best to ensure the exactitude and genuineness of the sayings, he quoted a lot BLA in this context. 2-when illustrating using sayings , he usually sums them/it up as opposed to most scholars with special emphasis at the end of it/them that they have been summarized, II elkortobi resorts to summarizing once the saying had been referred to and all this was meant to avoid repetition. 3-when dealing with sayings' contradictions, he resorts to showing jurisprudential aspects of the quoranic verses and he devoted for this a huge number of sayings by pointing at the contradictory evidences. 4-as for as novel saying with references to their meaning elkortobi did point to this issue in "the importance of update " by quoting all what scholars had said about this particular suspect, by doing so, He showed his interest concerning the contemporary problems and all this was done in a way that reveals the depth of his understanding and his power of arguing. 5-elkortobi showed a great interest in tracing back the authenticity of all saying so as to show to what extend he was devoted to this field. 6- equally important, elkortobi depended heavily on great scholars such as darakotni who were so famous for being well-versed in smear and amendment – tejrih and tadil7 -he also displays all evidences related to rulings with special emphasis on their genuineness. He even uses sayings especially when faced with strong evidences. 8- elkortobi gives great importance to references by pointing to great and famous scholars. By doing so, he does not judge the anthenticity, but shows his position concerning the reference of the saying whether it is incomplete … justifying all this with what scholars had said. 9-we have also noticed that he used to refer to the holy saying of our prophet pbuh for different reasons such as to show the quoranic verses, but without differentiating between the genuine and the, as a proof, he quoted –thalabi- this latter had been discredited by scholars for neglecting exactitude and criticism. In tha same context, Elkortobi poited at the quoranic verses at the beginning of their interpretation, but he did quite the opposite when interpreting –sorat elikhlas10-elkortobi used the holy sayings of our prophet pbuh so as to give us the reasons which were at the origin of revelation/inspiration. 11-the "figh" aspect was the main concern of elkortobi in his interpretation. He used "suna" as one of the main sources from which he derived judjments fighs The use of suna for elkortobi aimed at showing the beauty of quoranic verses, asserting..? 12-elkortobi did not stop at this level, but went further when using the sayings of the prophet, he used sayings so as to clarify the blurred meaning of the quoranic verses. He also uses them to differentiate between madani and maki verses. III 13-although he paid great attention to all the references, elkortobui mentioned some sayings where he did not give the same importance to the references and this is something for which he is blamed for. 14-concerning his position as regard we notice his total refection to some news. He also used to refer to some of them when interpreting verses not for the sake reference, but as a proof of its weakness and in other instances he makes use of them without being followed by criticism. 15-elkortobi depends heavily on saying books so as to get news about issues. We also noticed the great importance he gave to the two great scholars. Elbokhari and muslim. 16-elkortobi's dependence on elboukhari and muslim showed in consistency. For instance, he sometimes traces the origin of sayings to elboukhari where as scholars agree that it was muslim who was at their origin. 17-elkortobi benefited from books of suna especially those of termidi- daragotninissai and abi daood but nissai took the lion's share from elkortobi's interest. 18-he also benefited from the comments of termidhi and the same is true for nissai and abi daoud since he used their tales especially when criticizing. 19-we also observed his dependence on abd lbar comments especially those which he referred to in his publications namely tamhid- isstidkar Elkortobi quoted a lot from his two books mentioned above, but in some cases he quotes from him without refereeing to his books.