Yana yiwuwa a sami rikici ko sabani tsakanin hukuncin da aka samo daga Nass (nassi) da hukuncin Far'u (reshe) wanda aka fitar ta hanyar Al-Qiyaas.

It is possible for there to be a conflict or contradiction between the Hukm that is taken from the Nass (text) and the Hukm of the Far’u (branch) that is deduced by Al-Qiyaas.

Ana iya taƙaita ra'ayoyin malaman fiqhu game da wannan Mas'ala (batu) zuwa rukunai uku:

It is possible to sum up the opinions of the Fuqahaa’ in relation to this Mas’alah (issue) into three categories:

1) Idan hukuncin da aka fitar daga nassi ya saba wa hukuncin reshe da aka samo ta hanyar Qiyaas, to ana karɓar hukuncin da ake fahimta daga nassin, saboda babu Qiyaas kwata-kwata a inda nassi yake. Wannan yana aiki ko nassin Qat'iy ne ko Zhanniy, kuma ko ma'anar nassin (Dalaalah) Qat'iy ce ko Zhanniy. 2) Hukuncin reshe da aka karɓa ta hanyar Qiyaas zai iya saɓa wa wani hukunci da aka ɗauka daga nassi ta hanyar Dalaalah Zhanniy (ma'ana mara tabbas), amma ba zai iya saɓa wa Qat'iy ba.

1) If the Hukm extracted from the text is in conflict with the Hukm of the branch deduced by Qiyaas then the Hukm that is understood from the text is taken and that is because there is absolutely no Qiyaas in the case where a text exists. This applies whether the text is Qat’iy or Zhanniy and whether the Dalaalah (meaning and import) of the text is Qat’iy or Zhanniy. 2) The Hukm of the branch taken by Qiyaas could contradict another Hukm taken from the text by a Zhanniy Dalaalah (indefinite meaning/import) but it cannot be contrary to the Qat’iy.

Saboda haka, idan Qiyas ya saba wa nassi na Qat'iy, to ana ɗaukar sa a matsayin Qiyas Faasid (wanda ba shi da inganci), kuma ana karɓar nassin Qat'iy saboda ya fi Qiyas ƙarfi. Rinjaye (Tarjeeh)

Consequently, if the Qiyaas is contrary to Al-Qat’iy then it is considered to be a Faasid (corrupt/invalid) Qiyaas and the Qat’iy is taken because it is stronger than the Qiyaas. Outweighing (Tarjeeh)

Hukuncin Qat'iy a kan Zhanniy idan suka yi karo da juna wani abu ne da duk Fuqahaa'u suka yarda a kansa.

the Qat’iy over the Zhanniy when they are in conflict with each other represents a point of agreement amongst all of the Fuqahaa’.

3) Qiyaasi sahihi (wato daidai/ingantacce/ingantacciyar hujja) ba zai taba yiwuwa ya sabawa ko ya ci karo da nassin Shari'a ko kadan ba, ko nassin yana Qat'iy Ath-Thuboot kamar Alkur'ani da Sunnah Al-Mutawaatirah, ko kuma Zhanniy Ath-Thuboot kamar Akhbaar Al-Aahaad. Wannan ra'ayin Ibn Taymiyyah ne da almajirinsa Ibn ulQayyim, kuma hujjarsu ita ce: idan Qiyaasi ya sabawa kowane nassi, to zai zama Qiyaasi Faasid (marar inganci).

3) The Saheeh (correct/sound/valid) Qiyaas (i.e. the Hukm of the branch deduced through Qiyaas) cannot possibly be contrary to or in conflict with the Shar’iy text at all irrespective of whether the text is Qat’iy Ath-Thuboot like the Qur’aan and the Sunnah AlMutawaatirah or if it is Zhanniy Ath-Thuboot like the Akhbaar AlAahaad. This is the opinion of Ibn Taymiyyah and his student Ibn ulQayyim and is based on the argument that if the Qiyaas was contrary to any text then it would be a Faasid (invalid) Qiyaas.

Bambancin da ke tsakanin wannan ra'ayi na karshe da na farko shi ne kamar haka:

The difference between this last opinion and the first is as follows:

- Dangane da ra'ayi na farko: ba a juya zuwa ga Qiyaas ko a dogara da shi ko da kuwa yana da inganci (Saheeh).

- In respect to the first opinion: The Qiyaas is not turned or resorted to even if it was Saheeh (valid).

- Dangane da ra'yi na uku: yana ganin cewa Qiyaas ba shi da inganci (fasid) idan ya saba wa Nassi (nassi).

- In respect to the third opinion: It considers that the Qiyaas is Faasid (invalid) if it contradicts with the Nass (text).