Wannan shi ne lokacin da wata hukuncin shari'a ta tabbata ta hanyar Sunnah wadda ta sa wajibi a saɓa wa Qiyaas kuma a ƙi shi, a cikin wani abu daga cikin al'amura. Misalin haka shi ne abin da aka rawaito game da ingancin azumi idan mutum ya ci ko ya sha da gangan ba tare da ya sani ba. Qiyaas ya tsara karyewar azumi, amma kasancewar nassi da ke nuna ingancin azumin ya sa Hanafiyyah suka ƙi Qiyaas a cikin wannan yanayi.

This is when a Hukm is established by the Sunnah that makes it necessary to oppose the Qiyaas and to reject it, within a reality from amongst the realities. An example of this is found in what has been narrated in relation to the validity of fasting when food or drink is consumed accidently. The Qiyaas dictated the breaking of the fast however the presence of the text guiding to the validity of the fast made the Hanafiyah reject the Qiyaas within this context.

Wani misali kuma game da Hanafiyyah dangane da ɓata Wudu'i da dariya mai ƙarfi a cikin Salla. Qiyaasi ya nuna cewa Salla kawai ce ke ɓaci, domin lahani ko aibi yana a cikinta kawai. Idan kuwa aibi ya kasance a cikin Mashroot (abin da aka shar'anta ko aka tsara) wato Salla, to wannan aibi (Khalal) ba ya wuce zuwa Shart (sharadi) wato Wudu'i. Sai dai abin da ke ɓata Wudu'i shi ne Sunnah, domin Annabi ﷺ ya bayyana cewa Wudu'in waɗanda suka yi dariya mai ƙarfi a cikin Sallarsu saboda ganin wani makaho yana faɗuwa, ya ɓaci.

Another example in respect to the Hanafiyah relates to the invalidation of the Wudoo’ and the loud burst of laughter during the Salaah. Qiyaas dictates that the Salaah alone is invalidated as the fault or defect lay in it alone. And if the fault lay in the Mashroot (conditioned matter) which is the Salaah that fault (Khalal) does not extend beyond that to the Shart (condition) which is the Wudoo’. However, that which nullifies the Wudoo’ is the Sunnah because the Nabi (saw) declared the Wudoo’ of those who had laughed out loud in their Salaah as a result of seeing a blind man tumble to be invalidated.

Saboda haka, Istihsaan da aka ɗauka daga Sunnah yana adawa da Qiyaas a cikin waɗannan al'amura biyu, saboda haka ana ɗaukar Sunnah ba Qiyaas ba.

Consequently, the Istihsaan taken from the Sunnah is in opposition to the Qiyaas in these two scenarios and consequently the Sunnah is taken and not the Qiyaas.

Wannan yana nufin barin Qiyaas a cikin wata Mas'ala saboda an yi Ijma'i a kan wani abu wanda ya sha bamban da abin da Qiyaas ɗin ya kai zuwa gare shi a cikin wannan Mas'ala.

This means leaving the Qiyaas in a Mas’alah (issue) due to the convening of an Ijmaa’ upon other than what the Qiyaas led to within that issue.

Wannan yana kama da ijma'in Musulmai a kan ingancin yarjejeniyar Istisnaa' (yin odar wani abu a kera shi). Misali, wannan zai kasance kamar yarjejeniyarka da wani Ɗan kafinta don ya yi maka kabad na wani siffa ta musamman. Qiyaas ba zai halatta hakan ba, domin yarjejeniyar (wato 'Aqd) tana kan wani abu da bai wanzu ba, a inda Ash-Shaari' (mai shari'a) ya hana yarjejeniya kan abin da bai wanzu ba.

That is like the Ijmaa’ of the Muslims upon the validity of the contract of Istisnaa’ (ordering something to be manufactured). This would be like your agreement with a carpenter to make a wardrobe for you of a particular description. Qiyaas would not permit that because the matter the agreement (i.e. the contract (‘Aqd)) is being made upon that which does not exist in the case where the Shaari’ (legislator) has prohibited the contract upon that which does not exist.

A nan, Istihsaan yana bayyana ne ta hanyar ɗaukar hukuncin Ijma'i wanda ya tabbatar da halascin Istisna'i (kera abu), kuma wannan ya saɓa wa Qiyaas wanda ya hana ƙulla irin wannan ƙunshiya a kan abin da ba ya wanzu, kamar kabad ɗin da ke cikin misalin da ke sama.

Here the Istihsaan is reflected in taking from the Ijmaa’ which states the permissibility of Istisnaa’ (manufacturing) and is contrary to the Qiyaas that states the impermissibility of convening such a contract upon that which does not exist, like the wardrobe in the above example.

Hanafiyyah sun karɓi ƙa'idar fiqhu (ka'ida): ‘Ad-Darooraat Tubeehu l-Mahzhooraat’ (Larura tana sa abubuwan da aka haramta su zama halal). Saboda haka idan Mujtahid ya samu daroorah (larura) a cikin mas'ala (al'amari), zai bar Qiyaas ya karɓi abin da ƙa'idar ta umurta: ‘Larura tana sa abubuwan da aka haramta su zama halal’. Misali na wannan shi ne tsarkake ƙasa da rijiyoyi, domin ba zai yiwu a tsarkake su ba idan muka bi Qiyaas. Hakan ya faru ne saboda ba zai yiwu a zuba ruwa a kan tafki ko rijiya don a tsarkake su ba, domin ruwan da ke shiga tafkin ko rijiyar yana zama najasa idan ya taɓa najasar, kamar yadda guga takan zama najasa idan ta taɓa ruwan, sai ta koma najasa. Don haka, saboda buƙatar larura, sun yi amfani da Istihsaan wajen barin aiki bisa ga umurnin Qiyaas.

The Hanafiyah adopt the Qaa’idah (principle): ‘Ad-Darooraat Tubeehu l-Mahzhooraat’ (The necessities make the prohibited matters permissible). So when or if the Mujtahid found a Daroorah (necessity) within a Mas’alah (issue) he would leave the Qiyaas and adopt in accordance to the dictates of the Qaa’idah: ‘The necessities make the prohibited matters permissible’. An example of this is the purifying of the land and the wells because it is not possible to purify them when we have adopted Qiyaas. That is because it is not possible to pour water upon the basin or well for it to be purified as the water entering the basin or well becomes impure upon coming into contact with the Najas just as the bucket becomes impure by coming into contact with the water and returns as being Najas (impure). Therefore, due to necessity of the need they utilised Istihsaan to abandon working in accordance to the dictates of the Qiyaas.

Malamai masana shari'a sun yi hukunci cewa rijiya ko kwanon ruwa za su zama tsarkakakku ta hanyar debe ruwa mai yawa daidai da yawan najasar, har sai da maimaita debewa da zubawa (wato maye gurbin ruwan) ya rage yawan najasar, koda kuwa ba a cire ta gaba ɗaya ba.

The Fuqahaa’ evaluated that the well or water basin would be purified by scooping out a large number of bucketfuls of water corresponding to the (amount of) Najaasah (impurity) until, by repeating the scooping and pouring (i.e. replacing), the proportion of the Najaasah is lessened, even if it is not completely removed.

Hanafiyyah-ga bisa ga wannan mataki, wato barin Qiyaas da ke tilasta cire najasa gaba ɗaya, tare da daukar Istihsaan Ad-Daroorah wanda ke yafe wasu ragowar najasa, shi ne abin da ke cikin wannan magana. Adawar Istihsaan da Qiyaas a wajen Hanafiyyah, dangane da nau'i biyu na farko: 'Istihsaan As-Sunnah' da 'Istihsaan Al-Ijmaa'', tana wakiltar rikici tsakanin nassoshi masu dauke da 'Ilal (dalilai) na Shari'a da sauran nassoshi a cikin mas'ala guda daga Sunnah da Ijma'i. Malamai sun yi nazari kan wannan rikici kuma sun kafa ƙa'idodi (Qawaa'id) dominsa, waɗanda za mu tattauna a kashi na biyu na 'Al-Waadih Fee Usool ul-Fiqh' Inshaa Allah. Wadannan ƙa'idodi sun hada da Al-'Umoom da Al-Khusoos, Al-Istithnaa' da At-Ta'aadul da At-Taraajeeh.