Qiyaas shari'i ne (daleel shar'iy) ga Ahkaamin Shari'a, kuma an tabbatar da hakan ta hanyar dalilai na Qat'i (tabbatattu) da kuma dalilai na Zhanni (masu yiwuwar ma'ana), wadanda ke goyon bayansa.

Qiyaas is a Daleel Shar’iy for the Ahkaam Ash-Shar’iyah and this has been established (or proven) through Qat’iy (definite) Adillah (evidences) and (supported by) Adillah Zhanniyah (indefinite evidences).

Qiyaasin da ake la'akari da shi shi ne Qiyaasin da aka samu 'Illarsa (dalilin hukuncin) daga Shari'a, ta hanyar Alkur'ani, ko Sunnah, ko Ijma'in Sahabbai. Don haka, ɗaukar Qiyaas a matsayin Daleel Shar'i abu ne babu makawa, domin Qiyaas a gaskiyar lamarinsa yana wakiltar cirewa ko fitar da (Istinbaat) wani Hukunci Shar'i daga waɗannan dalilai guda uku. Saboda haka, dalilin Qiyaas ɗaya ne da dalilin Nassin (nassi) wanda ya nuna ko ya jagoranci zuwa ga 'Illar.

The Qiyaas that is considered is the Qiyaas in which its ‘Illah (reasoning) has been guided to by the Shar’a from the Qur’aan or the Sunnah or the Ijmaa’ As-Sahaabah. As such considering Qiyaas as a Daleel Shar’iy is an inevitable matter because Qiyaas in its true reality represents the extraction or deduction (Istinbaat) of a Hukm Shar’iy from these three Adillah (evidences). Therefore, the Daleel (evidence) of Qiyaas is the same as the Daleel of the Nass (text) that has indicated or guided to the ‘Illah.

Saboda haka, idan dalili a kan ‘Illah shi ne Alkur'ani Al-Kareem, to dalili a kan Qiyaas shi ne dalilin Alkur'ani. Wannan kamar faɗinSa Ta'aala a cikin Suratul Jumu'ah:

As such, if the Daleel of the ‘Illah is the Qur’aan Al-Kareem then the Daleel of the Qiyaas is the Daleel of the Qur’aan. This is like His Qawl Ta’Aalaa in Soorat ul-Jumu’ah:

Wannan saboda wannan Aya tana nuna haramcin (Tahreem) gudanar da ciniki a lokacin Sallar Jumu'a saboda shagaltuwa daga yin Salla. Idan muka ce hayar abu ko aiki (Ijaarah) a lokacin Sallar Jumu'a haramun ne bisa kwatancinsa da ciniki, to mun riga mun samo hukuncin haramcin Ijaarah a lokacin sallar Jumu'a daga Aya ta hanyar Qiyaas (kwatance). Saboda haka, hujjar Qiyaas a wannan lamari ita ce hujjar da aka ambata a cikin wannan Aya ta Alkur'ani Mai Girma.

That is because this Aayah indicates the prohibition (Tahreem) of conducting trade at the time of Salaat ul-Jumu’ah due to the distraction from performing the Salaah. If we were then to say that leasing or hiring (Ijaarah) at the time of Salaat ul-Jumu’ah is Haraam in analogy to the trade, then we would have deduced the ruling of prohibition of Ijaarah at the time of the Jumu’ah prayer from the Aayah by way of Qiyaas (analogy). Consequently, the Daleel of Qiyaas in this case is the Daleel mentioned in this Aaayah of the Qur’aan Al-Kareem.

Idan hujjar ‘Illah ita ce Sunnah An-Nabawiyya, to hujjar Qiyas ita ce hujjar Sunnah An-Nabawiyya. Kamar yadda yake a cikin maganar Annabi ﷺ:

If the Daleel of the ‘Illah is the Sunnah An-Nabawiyah then the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah. That is like in the speech of the Nabi (saw):

Idan kuma muka ce, bisa ga Qiyaas, cewa akwai Zakkah wajibi a kan shanu masu kiwo na yawo da suke rayuwa a kan makiyaya, saboda shanu da tumaki suna tarayya a cikin 'Illah (dalili) na 'kiwon yawo', to wannan 'Illah an ambace ta kuma an sameta a cikin Sunnah An-Nabawiyyah ﷺ.

If we were then to say that based on Qiyaas there is also Zakaah due upon free grazing cows that live upon the pasture due to the cows and sheep sharing in the ‘Illah (reasoning) of ‘free grazing’ then this ‘Illah was mentioned and found within the Sunnah An-Nabawiyah.

Saboda haka, dalilin Qiyaas shi ne dalilin Sunnah An-Nabawiyyah wanda aka karɓa daga Hadisi.

Consequently, the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah that was taken from the Hadeeth.

Haka kuma yake idan dalilin 'Illah ya kasance Ijma'in Sahabbai, a wannan yanayin dalilin Qiyas zai zama dalilin Ijma'in Sahabbai.

The same applies if the Daleel of the ‘Illah was Ijmaa’ As-Sahaabah in which case the Daleel of the Qiyaas would be the Daleel of the Ijmaa’ As-Sahaabah.

An an riga an tabbatar cewa waɗannan dalilai guda uku dalilai ne na Qat'iyya (tabbatattu), don haka dalilin Qiyaas dangane da kasancewarsa daga Wahayi shi ma tabbatacce ne.

It has already been established that these three Adillah are Adillah Qat’iyah (definite evidences) and as such the Daleel of Qiyaas in respect to it being from the Wahi is also Qat’iy.

Manzon Allah ﷺ ya nuna hanyar amfani da Qiyas, kuma daga cikin misalan irin waɗannan hujjoji akwai waɗannan:

The Messenger of Allah (saw) guided towards the utilisation of Qiyaas and examples from amongst such evidences are the following:

An rawaito daga gare shi (ﷺ) cewa wani mutum daga Khath'am ya tambaye shi: "Mahaifina ya musulunta a lokacin da yake tsufa, kuma ba ya iya hawan rakuma, alhali kuma Hajji ya wajaba a kansa. Shin zan iya yin Hajji a madadinsa?" Sai shi (ﷺ) ya tambaya:

It has been narrated from him (saw) that a man from Khath’am asked him: “My father became Muslim whilst he was of an elderly age and he is not capable of riding camels whilst the Hajj has been proscribed upon him. So can I make Hajj on his behalf?” So he (saw) asked:

"Shin kai ne babban ɗan cikin 'ya'yansa?" Ya amsa: "Eh." Sai (Annabi) ﷺ ya ce: "Shin kana ganin cewa idan mahaifinka yana da bashi, ka biya masa shi, hakan zai amfani mahaifin?" Ya amsa: "Eh."

“Are you the oldest of his sons?”. He replied: “Yes”. (Then) he (saw) said: “Do you see that if your father had a debt and you paid it off for him, would that count for him?” He replied: “Yes”.

(Saboda haka) sai ya (saw) ya ce: "To, ka yi Hajji a madadinsa" (An-Nasa'iy).

(So) he (saw) said: “Then perform Hajj on his behalf” (AnNasaa’iy).

'Umar (ra) ya ruwaito: "Wata rana ina cikin farin ciki, sai na sumbaci (matata) yayin da nake azumi, bayan haka na je wurin Nabi (saw) na ce: 'Na aikata wani babban abu a yau. Na sumbaci yayin da nake azumi.' Sai Manzon Allah ﷺ ya ce: 'Ka ga yadda al'amarin zai kasance da ka wanke bakinka da ruwa (Madmadah) yayin da kake azumi?' Na ce: 'Babu wani abu a cikin hakan.' Sai ya ce: 'To menene matsalar?' (Abu Daawood) watau: Me kake tsoro alhali kuwa ka aikata abu halal wanda ba ya ɓata azumi?

‘Umar (ra) related: “I was in good spirits one day so I kissed (my wife) whilst I was fasting and after that I went to the Nabi (saw) and said: “I did something very serious today. I kissed whilst I was fasting” And so the Messenger of Allah (saw) said: “Do you see what the case would be if you had washed your mouth out with water (Madmadah) whilst you were fasting”. I said: “There is nothing in that”. And so he (saw) said: “And so what’s the problem?” (Abu Daawood) i.e. What are you fearing when you have undertaken a permissible act that does not invalidate the fasting?

An tabbatar cewa Abu Bakr (ra) ya ba da gado ga uwar uwa amma bai ba uwar uba ba, sai wasu daga cikin Ansaar suka ce masa: "Ka ba da gado ga wata mace daga wurin mamaci, alhali da ita ce ta mutu ba zai gaje ta ba. Kuma ka bar wata mace wadda da ita ce ta mutu, da zai gaje dukkan abin da ta bari." Sai ya sake duba matsayinsa, ya sa su raba gado a kashi na shida. Babu wani daga cikin Sahabbai da ya tsawata masa ko ya musanta wannan daga gare shi, don haka ya zama Ijma'i.

Akwai ra'ayoyi biyu game da aiki da Qiyaas: Tabbatar da Qiyaas da kuma musanta (ko ƙin) Qiyaas.

There are two opinions in respect to working with Qiyaas: Affirming Qiyaas and negating (or denying) Qiyaas:

Wannan shi ne ra'ayin mafi yawan malaman Musulmi waɗanda suka riƙe ra'ayin cewa Qiyaas (kwatanci/ƙiyasi) hujja ce ta fuskar hukunce-hukuncen shari'a na aiki (al-Ahkaam Ash-Shar'iyah al-'amaliyyah). Wannan yana faruwa ne idan babu wani hukuncin shari'a da aka samu ga wani lamari a cikin wata nassi (rubutu daga Littafi ko Sunna) ko Ijmaa', kuma aka tabbatar cewa wannan lamarin yana daidai da wani lamari daban wanda akwai nassi game da hukuncinsa, kuma cewa wannan nassin ya ƙunshi wata 'illar shari'a (dalili). Sai a yi kwatanci tsakanin wannan lamari da wancan lamarin da ke da nassi, sannan a yi amfani da hukunci iri ɗaya a kansa. Hukuncinsa zai zama hukunci na shari'a, kuma mukallafi ba shi da zaɓi sai ya bi shi ya yi aiki da shi.

The is the opinion of the majority of the ’Ulamaa of the Muslims who have held the view of the Hujjiyah (validity) of Qiyaas in respect to the practical Ahkaam Ash-Shar’iyah. This is when a Hukm Shar’iy is not found for a reality within a Nass (text from the Kitaab or Sunnah) or Ijmaa’ and it is established that the reality is equal to another reality that has a text for its ruling and that this text contains a Shar’iyah ‘Illah (reasoning). Analogy is then made between one reality and the other reality that has a text for it and the same Hukm is applied to it. Its Hukm would then be a Hukm Ash-Shar’iy and the Mukallaf would have no choice except to follow it and act by it.

Waɗanda suka tabbatar da Qiyaas sun yi amfani da Alƙur'ani, da Sunnah, da maganganun Sahabbai da ayyukansu, baya ga 'Aql (hankali) a matsayin hujja don goyon bayan tabbatar da shi. Ga wasu daga cikin waɗannan hujjoji:

Those who have affirmed Qiyaas have used the Qur’aan, the Sunnah, the statements of the Sahaabah and their actions in addition to the ‘Aql (rationality) as evidence to support its affirmation. The following are some of these evidences:

A – Allah Ta'ala ya ce:

A – Allah Ta’Aalaa said:

Komawa ga Allah da Manzonsa yana nufin komawa ga Alkur'ani da Sunnah, kuma babu shakka cewa haɗa abin da babu nassi a kansa da abin da yake da nassi, saboda sun zama iri ɗaya ko daidai dangane da ƙudurin ʿIllah na hukunci, yana wakiltar komawa ga Allah da Manzo, wato komawa ga Littafin Allah da Sunnar Manzonsa ﷺ.

Referring back to Allah and the Messenger means referring to the Qur’aan and the Sunnah and there is no doubt that linking or attaching that which has no text for it with that which has a text, due to them being the same or equal in respect to the ‘Illah of the Hukm, represents referring to Allah and the Messenger i.e. referring back to the Kitaab of Allah and the Sunnah of His Messenger.

B - Shiriyar Manzon Allah (saw) zuwa amfani da Qiyaas kamar yadda aka ambata a baya lokacin da ake tattaunawa kan Daleel Azh-Zhanniy dangane da Hujjiyyah (ingancin hujja) na Qiyaas.

B - The guiding of the Messenger of Allah (saw) to the utilisation of Qiyaas as previously mentioned when discussing the Daleel AzhZhanniy in respect to the Hujjiyah (validity) of Qiyaas.

C – ‘Umar Ibn Al-Khattaab (ra) ya ce a zamaninsa ga Abu Mousaa AlAsh’ariy: “Sai ka yi amfani da fahimtar da ta fi dacewa a gare ka daga cikin abin da ya zo maka wanda babu Alkur’ani ko Sunnah a kansa, sa'an nan a wannan lokaci ka auna (Qiyaas) tsakanin al'amura ka fahimci misalai, sa'an nan ka bi abin da ka gani shi ne ya fi so ga Allah kuma ya fi kusa da Haqq (gaskiya).”

C – ‘Umar Ibn Al-Khattaab (ra) said in his time to Abu Mousaa AlAsh’ariy: “Then (use) the understanding that is most correct to you from that which has come to you that has no Qur’aan or Sunnah in respect to it, then at that point measure (Qiyaas) between the matters and understand the examples, then proceed in accordance to what you see to be more beloved to Allah and the closest to the Haqq (truth)”.

D – Nassoshin Alkur'ani iyaka ne, alhali al'amuran mutane da matsalolinsu ba su da iyaka. Saboda haka, ba zai yiwu nassoshi iyaka su kadai su wakilci tushen shari'a ba. A wannan yanayin, shi ne Qiyasi ke wakiltar tushen shari'a, wanda ke ba da damar ci gaba da magance sabbin al'amura da ke faruwa.

D – The texts of the Qur’aan are limited whilst the realities of the people and their issues are not limited. Therefore, it is not possible for the limited texts by themselves to be representative of the legislative source. In this case it is the Qiyaas that represents the legislative source that allows the newly occurring realities to be continuously dealt with.

Malamin farko da ya rubuta game da Al-Qiyaas shi ne Al-Imaam Ash-Shaafi’iy a cikin littafinsa ‘Ar-Risaalah’ a Usool ul-Fiqh. Dangane da shi ya ce: “Game da maganar: ‘Kuma Ijtihaad shi ne Al-Qiyaas’, to wannan ba daidai ba ne (ko kuma ba daidai ba ne sosai). Wannan saboda Ijtihaad na iya faruwa a wasu hanyoyi banda Qiyaas kamar yadda yake faruwa tare da Qiyaas. Shi (Ijtihaad) hanya ce ko salon da ake fitar da Ahkaam Ash-Shar’iyah (hukunce-hukuncen shari'a) daga cikin hujjojinsu na tsari, kuma ba ya cikin tushen dokar Musulunci kamar yadda Al-Qiyaas yake ba.”

The first who wrote about Al-Qiyaas was Al-Imaam Ash-Shaafi’iy in his ‘Risaalah’ in Usool ul-Fiqh. In regards to it he said: “In respect to the statement: ‘And Ijtihaad is Al-Qiyaas’, then this is not precise (or exactly accurate). That is because Ijtihaad can take place in other than Qiyaas just as it can occur with Qiyaas. It (Ijtihaad) is the manner or way by which the Ahkaam Ash-Shar’iyah are deduced (or extracted) from their detailed evidences and it is not a source from among the sources of Islamic legislation like Al-Qiyaas is”.

Waɗanda suka tabbatar da shi sun saɓa game da Dalālarsa (ma'anarsa ko ƙarfin shaidarsa), ta fuskar kasancewarta Qat'iyyah (tabbatacciya) ko Zhanniyyah (ba tabbatacciya ba). Mafi yawa sun ga cewa tabbatacciya ce, yayin da Abu l-Hasan Al-Basriy da Al-Aamadiy suka ga cewa Zhanniyyah ce (ba tabbatacciya ba). Ra'ayi na farko shi ne daidai a ganina.

Those who affirmed it differed in respect to its Dalaalah (import) in terms of it being Qat’iyah or Zhanniyah (definite or not definite). The majority viewed it to be definite whilst Abu l-Hasan Al-Basriy and AlAamadiy viewed it to be Zhanniyyah (not definite). The first opinion is (in my view) the correct one.

Waɗanda suka tabbatar da Qiyaas sun haɗa da waɗanda ke cikin Madhhabai huɗu da Fuqahan madhhabai huɗu; Ash-Shaafi’iyyah, Al-Hanaabilah, Al-Hanafiyyah da Al-Maalikiyyah.

Those who affirmed Qiyaas included those of the four Madhaahib and the Fuqahaa of the four Madhaahib; Ash-Shaafi’iyah, AlHanaabilah, Al-Hanafiyah and Al-Maalikiyah.

An-Nizhaamiyah (wanda aka danganta ga Ibraaheem Bin Sayyaar An-Nizhaam, Sheikh Al-Jaahizh), da Azh-Zhaahiriyah (wanda aka danganta ga Daawood Azh-Zhaahiriy, wanda aka sanya masa wannan suna saboda ya riko abin da ke bayyane daga nassi, kuma daga cikin mafi karfin masu musanta Qiyaas akwai Ibn Hazm Al-Andalusiy), da wasu kungiyoyin Shee'ah, sun musanta cewa Qiyaas hujja ce ta shari'a ga hukunce-hukuncen shari'a. An sanya musu suna: 'Masu musanta Qiyaas', kuma sun dogara da musantawarsu ga Qiyaas bisa ga abubuwan da ke biye:

The Nizhaamiyah (attributed to Ibraaheem Bin Sayyaar An-Nizhaam Sheikh Al-Jaahizh), Azh-Zhaahiriyah (attributed to Daawood AzhZhaahiriy, who was named as such because he took what was apparent from the text, and from amongst the strongest of them in denying Qiyaas was Ibn Hazm Al-Andalusiy) and some of the Shee’ah groupings denied that Qiyaas represents a Hujjah Shar’iyah for the Ahkaam. These were named: ‘The deniers of Qiyaas’ and they deduced their negation of Qiyaas based upon the following matters:

A – Maganar Allah Ta'aala:

A – The statement of Allah Ta’Aalaa:

Ma'anar ita ce: Kada ku bi abin da ba ku da ilimi (‘Ilm) a kansa, watau yaƙini. Wannan kuwa yayin da Qiyaas abu ne na zann (zato) wanda ke ɗauke da shakka. Saboda haka, yin aiki da shi ba zai zama aiki bisa ‘Ilm (ilimi watau yaƙini) ba. Kamar zann da aka ambata a cikin Alƙur'ani Mai Girma.

Which means: Do not follow that which you do not have knowledge (‘Ilm) of i.e. Yaqeen. This is whilst Qiyaas is a Zhanniy matter that contains doubt. Consequently, working with it would not be working upon ‘Ilm (knowledge i.e. Yaqeen). It is like the Zhann that has been mentioned in the Qur’aan Al-Kareem:

B – Maganar Allah Ta'aala:

B – The Qawl of Allah Ta’Aalaa:

Saboda haka Alkur'ani ya ƙunshi bayani ga kowane Hukunci, saboda haka babu buƙatar a kawo Ƙiyas tare da shi.

The Qur’aan therefore contains an explanation for every Hukm and as such there is no need for Qiyaas to be brought along with it.

C – Sun ce Qiyaas yana kaiwa ga sabani game da Ahkaam, kuma yana kaiwa ga jayayya game da ra'ayoyi/ra'ayin mutane.

C – They said that Qiyaas leads to differences in respect to the Ahkaam and leads to disputation in respect to the opinions/views.

Waɗanda suka riƙi Qiyāsi sun mayar da martani ga waɗanda suka musanta Qiyāsi, kuma sun ƙaryata fahimce-fahimcen da suka dogara da su wajen cirewa.

Those who took Qiyaas responded to and refuted those who denied Qiyaas and they refuted the understandings that they based their deduction upon.

Ra'ayin da ya fi dacewa, kamar yadda muka yi bayani a farkon karatun, shi ne cewa Qiyaas hujja ce (dalili/shaida).

The most correct opinion as we have previously explained at the beginning of the study is that Qiyaas is a Hujjah (proof/evidence)

Shar'iyyah ga Ahkaam Ash-Shar'iyyah, da kuma Daleel wanda ke tabbatar da ingancinsa a matsayin hujja, Daleel Qat'iy ne (hujja tabbatacciya).

Shar’iyah for the Ahkaam Ash-Shar’iyah and the Daleel that proves its validity as an evidence is a Daleel Qat’iy (definite evidence).

Dangane da yadda suke amfani da Aayar:

As for their use of the Aayah:

(Bayanin mai fassara: Ya bayyana cewa bayanin ya fāɗi a cikin bugun ƙarshe bayan waɗannan ayoyi biyu, amma a bayyane yake daga abin da aka tattauna a baya cewa Qiyas an kafa shi ne a kan dalili Qat'i, don haka waɗannan ayoyi biyu da haramcin dogaro da Zhann a Usul ba sa shafar shi.)

(Translators note: It appears that the explanation was emitted in the final print following these two Aayah however it is clear from what is discussed earlier that Qiyaas is established upon Qat’iy evidence and as such these two Aayah and the prohibition of relying upon Zhann in Usool does not apply upon it).

Kuma kasancewar Alkur'ani yana bayyana Ahkaam ta hanyar ma'ana da ma'anar kalmomi ba yana nufin cewa akwai nassi bayyananne ga kowane Hukunci ba. Wannan lamari ne da Qiyaas ke da alaka da Dalaalah (ma'anar da ake nunawa) ta Alkur'ani dangane da Ahkaam ta hanyar ma'ana. Saboda haka, ba za a iya yin ba tare da Qiyaas ba, domin hakan zai zama sakaci da wasu daga cikin abin da nassosin Alkur'ani da Sunnah suka kawo na ma'anoni da ake nunawa cikin kalmominsu da aka bayyana.

And the fact that the Qur’aan explains the Ahkaam in worded expression and meaning doesn’t mean that there is an explicit text for every Hukm. This is the case where Qiyaas is attached to the Dalaalah (indicated meaning) of the Qur’aan in respect to the Ahkaam by meaning. Consequently, Qiyaas cannot be done without, as it would mean neglecting some of what the texts of the Qur’aan and the Sunnah have brought in terms of meanings indicated in its expressed wordings.

Dangane da Qiyaas, cewa yana haifar da sabani a cikin Ahkaam, to haka ma Ijtihaad dangane da Nusoos ya riga ya haifar da sabani a cikin Ahkaam, misali dangane da Aayah:

As for Qiyaas leading to differences in the Ahkaam then Ijtihaad in respect to the Nusoos has already led to difference in respect to the Ahkaam like for instance in relation to the Aayah:

Wannan saboda malamai masu ijtihadi sun sabawa game da ma'anar "Laamastum", ko taɓawa da hannu ne ko kuwa jima'i. Haka kuma sun sabawa game da ma'anar "Quroo", tsakanin ma'anar tsarki da ma'anar haila.

That is because the Mujtahidoon differed in respect to the meaning of ‘Laamastum’ in terms of whether its meaning is the touching by hand or through intercourse. They also differed in respect to the meaning of ‘Quroo’ between the meanings of ‘purity’ and ‘menses’.

Saboda haka, bambance-bambance suna faruwa a wajen abin da ba Qiyaas ba ne. Bugu da ƙari, Manzon Allah ﷺ ya amince da Sahabbai game da bambance-bambancen da suka yi bisa Ijtihadi.

Therefore, differences occur in other than Qiyaas. In addition, the Messenger of Allah (saw) approved of the Sahaabah in regards to their differences based upon Ijtihaad.