Ka'idodin Da Suka Shafi Tarjihin Al-Qiyasat (Auna Qiyasai)

Ka'idodin Da Suka Shafi Tarjihin Al-Qiyasat (Auna Qiyasai) - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Bisa ga kiyas (Al-Qiyaas) kan hukuncin da aka ambata a cikin Aayah, zai isa a gare mu mu shirya makamai don yaki masu daidai da makaman abokin gaba. Wannan yana dogara ne akan yin kiyasin yaki da hukunci saboda wata 'Illah da aka fahimta kuma aka fitar da ita (Istinbaat) bisa kamanceceniya tsakanin yaki da hukuncin.

Based on analogy (Al-Qiyaas) upon the punishment mentioned in the Aayah it would be sufficient for us to prepare weaponry for war which is equal to the weaponry of the enemy. This is based on having made analogy of the war upon the punishment due to a perceived ‘Illah that had been deduced (Istinbaat) based upon the resemblance between the war and the punishment.

Saboda haka, siffar makamai da ake buƙata a yaƙi da abokan gaba ta bambanta a cikin Qiyaasan biyu, kuma hukuncin da aka samo ta hanyar Qiyaasi na farko ya fi hukuncin da aka samo ta hanyar Qiyaasi na biyu nauyi. Wannan saboda 'Illar nassi na farko ta zo ne ta hanyar Dalaalah (fahimta ta kai tsaye), kuma wannan yana bayyana a cikin 'tsoratarwa ko jefa tsoro a zuciyar abokan gaba'. Shi kuwa 'Illar nassi na biyu an samo ta ne ta hanyar istinbaɗi (fitar da hukunci ta hanyar tunani). Ita kuwa Zhanniyah (hasashe) ce, kuma saboda tana adawa da 'Illar da aka ambata cikin nassi, sai a ƙi ta kuma ba a ba ta muhimmanci ba. Don haka, ba ya halatta ga Musulmi su karɓi tunanin daidaiton ƙarfi tsakaninsu da abokan gabansu. Wannan saboda yana gaba da abin da Daleel na farko ya ambata a cikin nassinsa, kuma tunani ne marar tsarki wanda kafirai da ƙasashen kafirai suka fitar, waɗanda kansu ba sa riƙe da shi, alhali suna buƙatar Musulmi su riƙe shi, domin Musulmi su ci gaba da kasancewa cikin raunin gaban su.

Consequently, the Siffah (description) of weaponry required in the fighting of the enemy differs in the two Qiyaas’s and the Hukm deduced by the first Qiyaas outweighs the Hukm that has been deduced from the second Qiyaas. That is because the ‘Illah of the first text has come Dalaalatan (by implication) and this is manifested in the ‘terrifying or striking fear into the enemy’. That is whilst the ‘Illah in the second text has been deduced by way of deduction (Istinbaatan). It is Zhanniyah (speculative) and because it is opposing the ‘Illah that has been mentioned within the text it is rejected and not given consideration. As such, it is not permissible for the Muslims to adopt the thought of strategic balance between them and their enemies. That is because it is in opposition and contrary to what the first Daleel has mentioned in its text in addition to it being a dirty thought that has been exported by the disbelievers and disbelieving states, which they do not stick to whilst they demand that the Muslims stick to it, so that the Muslims remain in a position of weakness before them.

3 – Dangane da 'Ilal (dalilan shari'a) da aka samo ta hanyar Istinbaat (fitar da hukunci) ko Qiyaasiyan (ta hanyar kiyasi), to wadannan na iya bambanta daga wani Mujtahid zuwa wani. Don haka wani Mujtahid zai iya fitar da wata 'Illah daga nassi wacce ta sabawa 'Illar da wani Mujtahid din ya fitar. Sakamakon haka, za a samu sabani tsakanin Ahkaam na reshe daidai da bambancin 'Illar da aka fitar. Misali:

3 – As for the ‘Ilal (legal reasonings) that have been deduced by Istinbaat (deduction) or Qiyaasiyan (by analogy) then these could differ from one Mujtahid to another. So a Mujtahid could deduce an ‘Illah from a text which is contrary to the ‘Illah that another Mujtahid has deduced. As a consequence, there will be a conflict amongst the Ahkaam of the branch in line with the difference of the deduced ‘Illah. For example:

Allah (SWT) ya ce:

Allah (swt) said:

Ka'idodin Da Suka Shafi Tarjihin Al-Qiyasat (Auna Qiyasai)

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