Wannan shi ne haƙiƙanin lamarin da ake ba da hukunci a kansa a cikin Ayah ko Hadith ko Ijma'i. Saboda haka, asali (Asl) a misali na farko shi ne dawakan yaƙi, kuma a misali na biyu shi ne ciniki. Don haka, an shardanta abubuwa masu zuwa dangane da Asl:

This is the reality upon which the Hukm is issued upon in the Aayah or the Hadeeth or the Ijmaa’. Therefore, the origin (Asl) in the first example is the steeds of war and the second example it is trading. As such the following is stipulated in respect to the Asl:

- Asalin da aka dogara da shi wajen Qiyaasi dole ne a ambata shi a cikin Nassi (rubutu) daga Littafi, ko Sunnah, ko kuma ya zama Ijmaa'i.

- The Asl upon which the Qiyaas is based must have been mentioned in a Nass (text) from the Kitaab, the Sunnah or be an Ijmaa’.

Ba a yin qiyas akan asali wanda hukuncinsa ya tabbata ta hanyar qiyas. Saboda haka, a misalin sallar Juma'a, ba a yin qiyas akan Ijara (hayar/haya) ba, sai dai ana yin qiyas ne kawai akan asalin wanda shi ne Al-Bai' (ciniki).

- Analogy is not made upon an origin where its Hukm has been established by Qiyaas. So in the example of the Jumu’ah prayer analogy is not made upon Ijaarah (renting/leasing) but rather Qiyaas is only undertaken upon the origin which is Al-Bai’ (trade).

Gaskiya ne cewa ana neman sanin hukuncinsa ta hanyar yin Qiyaas bisa asali.

It is the reality that the knowledge of its Hukm is sought after through making Qiyaas upon the origin.

An sharuɗɗa game da wannan Far'u (reshe):

It is stipulated in respect to this Far’u (branch):

- Cewa reshe (Al-Far'u) ba shi da nassi a kan hukuncinsa. Da a ce akwai nassi a kan hukuncinsa, to ba za mu nemi hukuncinsa ta hanyar Qiyas ba, domin babu Qiyas a wurin da nassi yake.

- That the branch (Al-Far’u) does not have a text for its Hukm. If there was already a text for its Hukm then there would be no need for us to seek its Hukm by way of Qiyaas as there is no Qiyaas in the place of the text.

- Cewa 'Illah tana tabbata a cikin Far'u (reshe) kamar yadda take tabbata a cikin Asl (asali). Saboda haka, idan 'Illah ta hani cinikayya a lokacin kiran sallar Jumu'a ita ce Al-Ilhaa' (shagaltarwa), to idan shagaltarwa ta tabbata a cikin ayyukan hayar wani abu ko yin wani wasa na motsa jiki, to za su ɗauki hukuncin Asl wanda shi ne Tahreem (haramci). Wannan saboda idan 'Illah ta Asl ba ta tabbata a cikin Far'u ba, to ba zai yiwu a bai wa reshe hukuncin asali ba.

- That the ‘Illah is realised within the Far’u (branch) just as it is realised within the Asl. So in the case where the ‘Illah (reason) for the Tahreem (prohibition) of conducting trade at the time of the call to prayer for the Jumu’ah prayer is Al-Ilhaa’ (distraction), then if distraction was realised in the actions of leasing or practising a sporting activity then they would take the Hukm (legal ruling) of the Asl (origin) which is Tahreem. This is because if the ‘Illah of the Asl was not realised within the Far’u then it would not be possible to provide the Hukm of the origin to the branch.

Hukmun Shar'iy da ake kafa wa Asl ta hanyar Kitaab, ko Sunnah, ko Ijma'i shi ne wanda aka tanadar game da shi kamar haka:

It is the Hukm Ash-Shar’iy that is established for the Asl by the Kitaab or Sunnah or Ijmaa’ and the following is stipulated in regards to it:

1 – Cewa tana wakiltar wani hukuncin shari'a mai amfani wanda Littafi ko Sunnah ko Ijma'i suka tabbatar.

1 – That it represents a practical Hukm Shar’iy that is established by the Kitaab or the Sunnah or Ijmaa’.

2 – Cewa hukuncin yana da "Ma'qool Al-Ma'naa" (ma'anarsa za a iya fahimta da dalilin da ke bayansa), wato an gina shi ko an kafa shi a kan wata 'Illah da 'Aql (hankali) zai iya fahimta. Wannan kuwa saboda tushen Qiyaas shi ne fahimtar 'Illar hukuncin da ke cikin Asl (asali), da kuma fahimtar tabbatuwarta a cikin Far'u (reshe). Wannan domin a iya miƙa hukuncin Asl zuwa ga Far'u.

2 – That the Hukm is ‘Ma’qool Al-Ma’naa’ (the meaning can be understood and the rationale behind it) which means that it is built or based upon an ‘Illah that the ‘Aql (mind) can comprehend. That is because the basis of Qiyaas is perceiving the ‘Illah of the Hukm within the origin and perceiving its realisation within the branch. This is so that the Hukm of the Asl (origin) cane be extended to the Far’u (branch).

3 – Cewa hukuncin yana da ‘Illah wadda za a iya tabbatar da ita a cikin reshe. Hakan ya faru ne domin idan ‘Illah ta takaita ga asali, ba kuma za a iya tabbatar da ita a cikin wani abu banda shi ba, to an hana Qiyaas. Misali, yankewar hannun barawo, wanda aka dauka daga Maganar Allah Ta’aalaa:

3 – That the Hukm possesses an ‘Illah that is possible to be realised within the branch. That is because if the ‘Illah was restricted to the origin whilst not possible to realise it within anything other than it, then Qiyaas is refrained from. This is like, for example, the cutting of the hand of the thief as taken from the Qawl of Allah Ta’Aalaa:

To haka, "saraqah" (sata) ‘illah ce mai takaitacciyar ma’ana (Qaasirah), ba ta yaduwa zuwa wani abu banda ita. Hakan yayi kama da "al-ikhtilaas" (almundahana/karkatar da dukiya), wanda yankewar hannu ba ya shafa a kansa. A wannan yanayi, wannan ‘illah takaitacciya ana kiranta Sabab, kuma ba a yin qiyaasi a kanta.

So ‘Saraqah’ (theft) is a restricted (Qaasirah) ‘Illah and does not extend to other than it. That is like ‘Al-Ikhtilaas’ (embezzlement/misappropriation) where the cutting of the hand does not apply to it. In this case, this restricted ‘Illah, is called a Sabab and Qiyaas is not made upon it.

4 – Cewa hukuncin asali (Hukm ul-Asl) ba shi da takamaiman ga asalin. Wannan saboda takamaimansa ga asali yana hana yin qiyas da reshe a kansa, don haka babu Qiyaas a wannan yanayin. Misali shi ne takamaiman halaccin cewa Manzon Allah ﷺ ya auri fiye da mata huɗu a lokaci guda, da kuma haramcin auren matan sa bayan sa.

4 – That the original ruling (Hukm ul-Asl) is not specific to the Asl (origin). This is because its specification to the origin (Asl) prevents making analogy with a branch upon it and as such there is no Qiyaas (in that case). This is like the specification of the permissibility for the Messenger of Allah (saw) to be married to more than four wives at the same time and the prohibition of marrying his wives after him.

Wani misali kuma shi ne ƙayyadaddun hukuncin da ya shafi Khuzaimah bin Thaabit dangane da karɓar shaidarsa shi kaɗai da ɗaukar ta daidai da shaidar mutum biyu. Wannan ya faru ne saboda wannan hukunci ƙebantacce ne (na musamman) ga Khuzaimah, wanda aka tabbatar da shi ta hanyar maganar Manzon Allah ﷺ: “Abin da Khuzaimah ya shaida a kansa, to wannan ya isar masa” (Abu Daawood ya ruwaito shi da lafazin: “Shaidar Khuzaimah daidai take da shaidar mutum biyu”). Saboda haka, ba a yi qiyasi zuwa ga kowa ba a kansa, ba tare da la'akari da matsayinsa ta fuskar fifiko da taqwa ba.

Another example is the specification attached to Khuzaimah Bin Thaabit in respect to accepting his testimony alone and its consideration as being equal to the testimony of two. That is because this Hukm is Khaass (specific) to Khuzaimah which was established by the statement of the Messenger (saw): “What Khuzaimah gives testimony in regards to then that is sufficient for him” (Abu Daawood extracted it with the Lafzh (wording): “The Shahaadah (testimony) of Khuzaimah is (equal to) the Shahaadah of two men”). Consequently, analogy is not made to anyone else upon him irrespective of his level in terms of virtue and Taqwaa.

Al-'Illah ita ce wannan abu (ko al'amari) saboda ita ko manufarta aka samar da Hukuncin, watau dalilin da yasa aka shar'anta shi. A takaice, ita ce abin motsawa ko dalili (Baa'ith) na Hukuncin. Ita ce hujjar nassi, wato ita ce ke sa hankali (Aql) ya yanke hukunci a kan reshe da irin hukuncin asali saboda hadinsu da kamanninsu ta fuskar 'Illah.

The ‘Illah is that thing (or matter) for the sake or purpose of which the Hukm came into being (i.e. why it was legislated) In other words, it is the motivating factor or reason (Baa’ith) for the Hukm. It is the rationale of the text, which means that it is what makes the ‘Aql (mind) pass judgement upon the branch with the same judgement of the origin due to their unity and commonality in respect to the ‘Illah (reason).

Sharuddansa sune kamar haka:

The following are its conditions:

Ya zama wajibi ga 'Illah ta kasance a bayyane (Zhaahir) ba a ɓoye take ba a cikin Asl (asali), domin a iya tabbatar da kasancewarta a cikin reshe (Al-Far'u), don a haɗa ko a daidaita reshen da asalin dangane da Hukm. Ma'anar 'Illah ta zama a bayyane shi ne ana fahimtarta ko a gane ta ta hanyar hankula ko wasu daga cikinsu.

It is necessary for the ‘Illah to be apparent (Zhaahir) and not concealed (or hidden) within the Asl (origin) so that its presence can be ascertained in the branch (Al-Far’u) in order to attach or link the branch to the origin in respect to the Hukm. The meaning of the ‘Illah being apparent is that it is comprehended or perceived through the senses or some of them.

Saboda haka, kisan kai da gangan shi ne Sabab (dalili ko sanadi) na Al-Qisaas (dokar ramako), amma niyya ko yanayin aikin da aka yi da gangan ba a iya fahimtarsa da hankula, kuma babu wanda ya san hakan sai wanda ya aikata aikin. Saboda haka, Ash-Shaari' (mai shari'a)

So the intentional killing is the Sabab (cause or reason) for Al-Qisaas (law of retaliation) however deliberateness or the intentional nature of the act is not perceived by the senses and none but the one who undertook the action knows this. Therefore, the Shaari’ (legislator)

an fayyace wani abu mai bayyana a wurinsa, wanda ke da alaƙa da shi kuma yana jagorantar zuwa gare shi. Wannan ita ce kayan aikin da mai kisan ya yi amfani da shi, wanda ta yanayinsa yana cikin abubuwan da ke kashewa kamar takobi, bindiga ko bindigar harbi. Waɗannan abubuwa ne iyakantattu, saboda haka malamai (‘Ulamaa) suka yi qiyās a kansu zuwa ga abubuwa masu nauyi ko manya, waɗanda su ma ta yanayinsu suna kashewa, kamar duwatsu da sanduna na ƙarfe.

established a Zhaahir (apparent or evident) matter in its place linked to it and guiding to it. This is the tool that the killer used which from its nature is from that which kills like the sword, gun or rifle. These are limited things and so the ‘Ulamaa made Qiyaas upon them to heavy or bulky things that also kill from their nature like rocks and iron (bars).

Wannan yana nufin cewa hukuncin ba ya bambanta gwargwadon bambancin mutane, bambancin yanayi ko halin da ake ciki, da bambancin wurare. Misali, kisan kai (Qatl) da aka ambata a cikin maganar Manzon Allah ﷺ:

This means that it does not differ in accordance to the difference of people, the difference of conditions or circumstances and the difference of places. So for example the killing (Qatl) mentioned in the statement of the Messenger (saw):

Wannan kisan Wasf Mundabit ne (sifa mai ɗorewa/mai daidaito), saboda yana da gaskiya ƙayyadaddiya kuma takaitacciya wadda ba ta bambanta gwargwadon bambancin mai kisa ko wanda aka kashe ba. Saboda haka ana iya yin qiyas kan mai kisan Waarith (wanda ake gāda daga gare shi) zuwa Mousaa Lahu (wanda ya karɓi daga wasiyya, watau har zuwa ɗaya bisa uku na dukiyar da aka bari kuma aka ware da zaɓi) idan ya kashe Moosiy (wanda ya yi wasiyyar), kuma a irin wannan hali mai kisan zai zama an hana shi karɓar wasiyyar.

This killing is a Wasf Mundabit (consistent description) because it has a specific and limited reality that does not differ in accordance to the difference of the killer or the one who is killed. As such it is possible to make analogy upon the killer of the Waarith (one being inherited from) to the Mousaa Lahu (the one who takes from the will (Wasiyah) i.e. up to a third of the wealth that is left behind and allocated by choice) if he kills the Moosiy (the one who has made the will), and as such he (the killer) would be forbidden from taking the Wasiyah (the will).

Amma mashaqqah (wahala da wahalhalu), wanda ake tunanin shi ne 'Illah (dalili na shari'a) na halascin karya azumi a lokacin tafiya, to wannan ba ya da daidaito (ba Mundabit ba). Hakan ya faru ne domin mutum zai iya yin tafiya ya fuskanci wahala, yayin da kuma yana tafiya ba tare da wata wahala ko kunci ba, bisa ga bambancin mutane kansu, da hanyoyin sufuri da ake amfani da su, da kuma bambancin wurare da yanayin yanayi. Saboda haka, tafiya (Safar) ba a dauke ta a matsayin 'Illah ba, haka ma wahala ba a dauke ta a matsayin 'Illah ba, sai dai Safar ana dauke ta ne kawai a matsayin wakiltar Sabab (dalili ko sanadi) na halascin karya azumi, ko tafiyar ta kunshi wahala ko ba ta kunsha ba. Saboda haka, ya biyo baya cewa ba a yin qiyas a kanta, domin ba 'Illah ba ce.

As for hardship and difficulty (Mashaqqah) which is thought to be the ‘Illah for the permissibility of breaking the fast when travelling, then this is not Mundabit (consistent). That is because someone could travel and face hardship whilst he could be travelling and not face any hardship or difficulty in accordance to the differences of the people themselves, the means of transport used and the difference in the places and climates. Therefore, travelling (Safar) is not considered an ‘Illah nor is hardship considered an ‘Illah but rather Safar (travelling) is only considered to represent the Sabab (reason or cause) for the permissibility of breaking the fast whether the travelling entailed hardship or not. As such it follows that analogy is not made upon it because it is not an ‘Illah.

Ana raba Wasf Al-Munaasib zuwa nau'i biyu ko rukuni biyu: Al-Wasf Al-Mu'aththir da Al-Wasf Al-Mulaa'im.

The Wasf Al-Munaasib is divided into two types or categories: AlWasf Al-Mu’aththir and Al-Wasf Al-Mulaa’im.

A – Al-Wasf Al-Mu'aththir don Hukm, kuma an kira shi da suna Al-Munaasib Al-Mu'aththir.

A – Al-Wasf Al-Mu’aththir for the Hukm and it has also been called Al-Munaasib Al-Mu’aththir:

Wasfin da ke nuna cewa hukuncin tasiri ne daga tasirinsa shi ne mafi girman nau'in Munaasib. Misalin wannan shi ne faɗin Manzon Allah ﷺ:

It is the Wasf (description) that indicates that the Hukm is an effect from its effects and this is the highest type of the Munaasib. An example of this is the statement of the Messenger of Allah (saw):

Hadisin ya bayyana cewa Manzon Allah ﷺ ya hana adana naman hadayu don ciyar da Larabawan da suke ziyara ko sababbin baki, waɗanda ke cikin buƙatar abinci. Saboda haka wannan nassi ne bayyananne game da al-'Illah (dalilin hukunci) na haramta adana naman, kuma wannan 'Illah ita ce matafiya (ad-Daaffah), wato Larabawan da suke cikin buƙatar abinci.

The Hadeeth explains that the Messenger of Allah (saw) had forbidden the storage of the meat of the slaughters for the purpose of feeding the Arabs who were visiting or newcomers and were in need of food. This therefore is an explicit text in respect to the ‘Illah (reasoning) for the forbiddance of storing the meat and this ‘Illah is the travellers (Daaffah) who are the Arabs who were in need of food.

Wannan 'Illah wasf ne mu'aththir dangane da hukuncin haramcin ajiye naman hadayu (watau akwai alaka kai tsaye tsakanin 'Illah da hukuncin).

This ‘Illah is a Wasf Mu’aththir in respect to the Hukm of forbidding the storage of the meat from the sacrifices (i.e. there is a direct correlation between the ‘Illah and the Hukm).

Amma idan aka ce misali: ‘Na hana ku ajiye naman hadaya saboda gajerun mutane ko saboda farin mutane’, to siffar (wasf) ‘gajere’ da ‘fari’ ba ta da wani tasiri ga hukuncin (Hukm). Wannan saboda kasancewarsu gajeru ko fararru ba ya sa su bukatar naman hadaya, wanda ya saba da abin da aka ambata a cikin hukuncin (a cikin Hadisi), domin kasancewarsu cikin bukatar abinci ne ya yi tasiri wajen hana ajiye naman hadaya. Hakan ya faru ne saboda ‘Illah ita ce dalilin motsawa ko sababin da ke hukunci (Al-Baa’ith), kuma ‘mutanen da ke cikin bukata’ ita ce dalilin motsawa da sababi (Al-Baa’ith).

However, had it been said for example: ‘I had forbidden you from storing due to the short men or for the white men’ then the Wasf (description) of ‘short’ and ‘white’ has no effect in respect to the Hukm. This is because the fact that they are short or white does not make them in need of the sacrificial meats which is opposite to that which was mentioned in the Hukm (in the Hadeeth) because the fact that they were in need of the food had an effect upon the forbiddance of storing the sacrificial meats away. That is because the ‘Illah is the motivating factor or reason (Al-Baa’ith) for the ruling and ‘the people in need’ is the motivating factor and reason (Al-Baa’ith)

saboda rashin ajiye naman hadaya don mabukata su samu biyan bukatunsu.

for not storing away the sacrificial meats so that those in need can meet their needs.

Wannan shi ne ma'anar cewa 'illah tana da siffa mai tasiri (wasf mu'aththir) dangane da hukunci (hukm).

Rubutun ya nuna cewa ƙuruciya ita ce 'illar da ake riƙon amana (Wilaayah) akan dukiyar ƙananan yara. Wasu sun yi qiyas da wilaayah akan nafsi (mutum) bisa wilaayar dukiya, don haka suka halatta wa waliyyi ya hana yarinya wadda yake da wilaayah a kanta yin aure ba tare da izininsa ba.

The text has indicated that ‘Young age’ is the ‘Illah for taking guardianship (Wilaayah) over the wealth of the young. Some have made analogy of the ‘Wilaayah over the Nafs (person)’ upon the ‘Wilaayah of wealth’ and so they permitted the Waliy to not allow the girl whom he has Wilaayah (guardianship) over to marry without his permission.

Don't Ahmad, Haka ta sa, rukunan Qiyaas a wannan misali sune kamar haka:

As such the Arkaan of Qiyaas in this example are as follows:

Al-Asl (asali): Wilayah (tsare-tsare/kula) kan dukiya (ko kadarori).

Al-Asl (origin): Wilaayah (guardianship) over wealth (or property).

Al-Far'u (reshe): Wilaayah a kan Nafs (mutum).

Al-Far’u (branch): Wilaayah over the Nafs (person).

Al-Hukm (hukunci): Samun ikon sarrafa dukiya/kadarori.

Al-Hukm (ruling): Being able to dispose of wealth/property.

Saboda haka, wilaayah (iko/kulawa) a kan dukiya da wilaayah a kan nafs (mutum) duk iri ɗaya ne (jins) wanda shi ne wilaayah (kulawa). Daga nan ne kuma hukuncin mallakar da aiwatar da aure yake fitowa, domin yana wakiltar wilaayah a kan nafs.

Therefore, the Wilaayah (guardianship) over wealth and the Wilaayah over the Nafs (person) are of the same kind or type (Jins) which is Wilaayah (guardianship). From this comes the ruling of the disposal over or conducting of marriage because it represents a Wilaayah over the Nafs.

Ma'anar wannan shi ne: Cewa 'Illah tana tabbata ne a cikin Far'u (reshe).

The meaning of this is: That the ‘Illah is realised in the Far’u (branch)

kamar yadda yake tabbata a cikin asali (asal). Saboda haka, karkatar da hankali (Al-Ilhaa’) daga gudanar da Salaatul-Jumu'ah yana tabbata a cikin reshe kamar yin iyo ko shiga wasan motsa jiki, kamar yadda yake tabbata a cikin asali na yin ciniki. Idan 'Illah ba Wasf Muta'addiy ba ce (watau ba ta shimfiɗa zuwa wani abu fiye da kanta ba), to Qiyaas ba ya faruwa. Wannan kamar lokacin da aka takaita Wasf (siffa) ga asali, kamar a cikin Aayar:

just as it is realised within the Asl (origin). Therefore, being distracted (Al-Ilhaa’) from the performance of Salaat ul-Jumu’ah is realised in the branch like swimming or engaging in a sporting activity just as it is realised in the Asl of conducting trade. If the ‘Illah is not a Wasf Muta’addiy (i.e. it doesn’t extend to a reality beyond itself) then AlQiyaas does not take place. This is like when the Wasf (description) is restricted to the Asl (origin) like in the Aayah:

Saboda haka, 'illar hukuncin, wanda shi ne wajabcin yi wa mazinaci wanda bai yi aure ba bulala ɗari, an takaita ta ga mazinaci kawai, kuma ba ta wuce haka ba. Saboda haka, ba a yi qiyasi tsakanin aikin luwadi da zina ba, kuma ba sa karɓar hukuncinta. Saboda wannan dalili, ana ɗaukar zina a matsayin sabab (dalili na zahiri) na bulala, ba a matsayin 'illa ba.

Here the ‘Illah of the Hukm, which is the obligation to lash the nonmarried fornicator with one hundred lashes, is restricted to the fornicator and it does not extend beyond that. Therefore, analogy is not made between homosexual acts and Zinaa and they do not take its Hukm. For that reason, Zinaa (fornication) is considered to be the Sabab for the lashing and not an ‘Illah.

Wannan Sharadi (sharaɗi) yana nufin cewa ‘Illah tana kasancewa a cikin rubutun nassi (Nass) kamar Aayar Alkur'ani ko Hadisi, ko kuma tana kasancewa a cikin Ijma'i.

This Shart (condition) means that the ‘Illah is mentioned or found within the text (Nass) like the Aayah of Qur’aan or the Hadeeth or located within the Ijmaa’.

Amma idan kuwa ya kasance ‘Aqliyyah (na hankali ko na tunanin hankali), a yanayin da ba ta dogara ga nassi na Shar’i ba, to ba a ɗaukar sa a matsayin sahihi ko ingantacce don a yi Qiyaas a kansa, kuma hukuncin da ya dogara a kansa ba a ɗaukarsa a matsayin hukuncin Shar’i ba.

If, however it was ‘Aqliyah (rational or based upon the minds reasoning), in the case where it is not based on a Shar’iy text, then it is not considered sound or valid for Qiyaas to be made upon it and the Hukm that is based upon it is not considered to be a Shar’iy Hukm.