Hujjojin da ake yi wa Qiyas an fi bayyana su ne daga makarantar Zahiriyyah (masu bin zahirin nassi), da wasu daga cikin Mu'tazilah, ciki har da Ibrahim al-Nazzam. Haka nan, a ka'ida, Shi'ar Imamiyyah ba sa amincewa da ingancin Qiyas, domin suna ganin cewa Qiyas zato ne kawai wanda ya kamata a guje shi. Bugu da kari, a cewar malaman Shi'a, Alkur'ani, Sunnah da hukuncin Imamai sun isa su zama jagora ga halayya, kuma ambaton Qiyas ba shi da bukata kuma ba shi da hujja.14

The arguments against Qiyas have been articulated mainly by the Zahiri (literalist) school, and some amongst the Mu'tazilah, including, Ibrahim al-Nazzam. Also in principle, the Shi‟a Imamiyyah do not recognise the validity of Qiyas, as they maintain that Qiyas is pure conjecture which must be avoided. In addition, the Quran, the Sunnah and the rulings of the Imams, according to the Shi'i Ulema, provide sufficient guidance for conduct, and any reference to Qiyas is unnecessary and unwarranted.14

Wannan ita ce ra'ayin reshen Akhbari na Shi'a Goma Sha Biyu, wanda hujjarsu game da kin amincewa da Qiyas ta yi kama sosai da ta Zahiriyyah. Amma reshen Usuli na Shi'a sun amince da aiki da wasu nau'ikan Qiyas, wato Qiyas wanda 'Illarsa aka bayyana ta a nassi (Qiyas mansus al-'Illah), Qiyas na mafi girma (Qiyas al-awla), da kuma Qiyas bayyananne (Qiyas jali). Bisa ga ra'ayinsu, wadannan nau'ikan Qiyas ba zato-zato ba ne kawai; ko dai suna cikin ma'anar nassi ne, ko kuma suna da yiwuwa mai karfi (Al-zann al-qawi) wanda za a iya karɓa a matsayin jagora ga halayya. Sai dai suna tabbatar da hakan ta hanyar komawa ga Ijtihadi da Aql, ba ta Qiyas kai tsaye ba.15

This is definitely the view of the Akhbari branch of the Twelve Shi‟a, whose refutation of Qiyas closely resembles that of the Zahiris. But the Usuli branch of the Shi‟a validate action upon certain varieties of Qiyas, namely Qiyas whose „Illah is explicitly stated in the text (Qiyas mansus al-`‟Illah), analogy of the superior (Qiyas al-awla) and obvious analogy (Qiyas jali). These varieties of Qiyas, in their view, are not mere speculations; they either fall within the meaning of the text or else constitute a strong probability (Al-zann al-qawi) which may be adopted as a guide for conduct. But they validate this through recourse to Ijtihad and „Aql rather than Qiyas per se.15

Duk da haka, waɗanda suka ƙi Qiyas kamar su Zahiriyyawa ba su ƙi ƙa'idar Qiyas ba a zahiri, domin sun karɓe ta idan ta fito daga mantuq (ma'anar da aka faɗa a sarari). Kasancewarsu Zahiriyyawa, wato masu riƙe da zahirin nassi, ba su ɗauki 'illolin (dalilan) da aka samo daga mafhum (ma'anar da ake fahimta a kaikaice) ba, domin hakan zai zama bin zato ba yakini ba. Dangane da 'illar da aka ɗauka daga mantuq kuwa, ba su kira shi Qiyas ba, saboda sun ɗauke shi a matsayin bin ma'anar zahirin nassi kawai, yayin da Qiyas a wajensu yana nufin wata hanya ta zato (Dhanni) a shari'a wadda ba su amince da ita ba. Shi ya sa suka ƙi kalmar Qiyas da wasu daga cikin siffofinta, alhali a zahiri sun yarda da shi a ƙa'ida.

However, those who rejected Qiyas like the Zahiris did not actually reject the principle of Qiyas because they accepted it when it came from the mantuq (uttered meaning). Being Zahiris i.e. literalists they did not take the „Illal (reasons) that were derived from the mafhum (implied meaning) for this would be following speculation and not certainty. And as for the „Illah taken from the Mantuq they did not call this Qiyas because they considered it as simply following the literal (Zaahir) meaning of the text whilst Qiyas for them was a term used to mean a speculative (Dhanni) process in legislation which they found unacceptable. That is why they rejected the term Qiyas and some of its forms though in reality they accepted it in principle.

Ibn Hazm, wanda yake ɗaya daga cikin malaman Zahiriyya da suka fi ƙin Qiyas, ya ce: "Allah (Ubangiji) ya sanya wasu dalilai ga wasu daga cikin dokokinSa, amma muna cewa hakan ne kawai idan akwai Nass (nassi) da zai tabbatar da hakan." Sannan ya ci gaba da ambaton wani Hadisi daga Annabi ﷺ, wanda ya ce: "Babban azzalumi a Musulunci shi ne wanda ya tambayi game da wani abu wanda ba a haramta shi ba, sai kuma a haramta shi saboda tambayarsa."16

Ibn Hazm one of the most outspoken against Qiyas from the Zahiri scholars said: “That God has assigned certain causes to some of His laws, but we say this only when there is a Nass (text) to confirm it.” He then goes on to quote a Hadith of the Prophet to the effect that, “The greatest wrongdoer in Islam is one who asks about something, which is not forbidden, and it is then forbidden because of his questioning”.16

Ibn Hazm ya ci gaba da cewa: "Mun ƙaryata gaba ɗaya cewa dukkan hukunce-hukuncen Shari'ah za a iya bayyanawa da kuma yin bayani a kansu ta hanyar dalilai. Allah Mai girma yana kafa doka yadda Yake so. Tambayar 'yaya da me yasa' ba ta shafar nufin Sa, kuma bai kamata a yi ta ba. Saboda haka, bai dace ga kowa ya tambaya ba, idan babu nassi bayyananne, game da dalilan hukunce-hukuncen Allah. Duk wanda ya yi tambayoyi yana neman dalilan umarnin Allah, to ya saɓa wa Allah Mai girma kuma ya aikata laifi."17

Ibn Hazm continues: “We firmly deny that all the Ahkam of Shari‟ah can be explained and rationalised in terms of causes. Almighty God enacts a law as He wills. The question of „how and why‟ does not and must not be applied to His will. Hence it is improper for anyone to enquire, in the absence of a clear text, into the causes of divine laws. Anyone who poses questions and searches for the causes of God's injunctions 'defies Almighty God and commits a transgression”.17

Masu goyon bayan qiyas, a cewar Ibn Hazm, suna tafiya ne bisa zaton cewa Shari'ah ba ta ba da nassi ga kowane al'amari ba, zato da yake saba wa ayoyin Alƙur'ani a ra'ayinsa. Ya kawo ayar nan a matsayin hujja a kan haka: "Ba mu bar kome ba a cikin Littafin" (TMQ Al-An'am: 38).

The supporters of analogy, according to Ibn Hazm, proceed on the assumption that the Shari‟ah fails to provide a text for every matter, an assumption which is contrary to the Ayat of the Quran in his view. He quotes the following Ayat to this effect: “We have neglected nothing in the Book” (TMQ Al-An‟am: 38)

"Mun saukar maka Littafi a matsayin bayani ga kowane abu."

“We revealed the Book as an explanation for everything.” (TMQ An-Nahl: 89)

"A yau, na cika muku addininku, na cika ni'imata a kanku, kuma na yarda da Musulunci ya zama addini a gare ku."

“This day, I perfected year religion for you, and completed My favour upon you.” (TMQ Al-Maida: 4)

Tun da hukunce-hukuncen Ash-Shaari' (SWT) cikakku ne, kuma sun ƙunshi jagora cikakke ga dukkan al'amura, aikinmu kawai shi ne mu gano su mu aiwatar da su. A ra'ayinsa, ɗaukar Qiyas a matsayin ƙarin hujja zai zama kamar yarda cewa Alƙur'ani ya kasa samar da cikakkiyar shiriya.18

Since the Ahkam of the Lawgiver are all-inclusive and provide complete guidance for all events, our only duty is to discover and implement them. In his view to consider Qiyas as an additional proof would be tantamount to an acknowledgement that the Quran fails to provide complete guidance.18

Haka kuma yana gardama cewa Qiyas yana samun hujjarsa daga 'Illah (dalilin hukunci) wanda ya zama gama tsakanin asali da sabon al'amari. Wannan 'Illah ko dai an nuna ta a cikin nassi, a wannan hali hukuncin yana fitowa ne daga nassin kansa kuma Qiyas ya zama abin da ba dole ba; ko kuma, idan 'Illah ba a nuna ta haka ba, to babu hanyar sanin ta da tabbas. Don haka Qiyas ya dogara ne akan zato, kuma zato ba za a bari ya zama tushen hukuncin shari'a ba. Bisa ga Ibn Hazm, wannan yana cikin Ayar Alqur'ani: "Zato ba ya amfani kome a kan gaskiya" (Suratun An-Najm: 28).

Furthermore he argues that Qiyas derives its justification from an „Illah which is common to both the original and the new case. The „Illah is either indicated in the text, in which case the ruling is derived from the text itself and Qiyas is redundant; or alternatively, where the „Illah is not so indicated, there is no way of knowing it for certain. Qiyas therefore rests on conjecture, which must not be allowed to form the basis of a legal ruling. This according to Ibn Hazm, has been mentioned in the Qur‟anic Ayah: “Conjecture avails nothing against the truth” (TMQ An-Najm: 28)

Gano illar a cikin Qiyas aiki ne na hasashe, alhali kuwa Alkur'ani ya umurce mu da:

Identifying the „Illah in Qiyas is an exercise in speculation, whereas the Quran enjoins us to:

"Kada ka bi abin da ba ka da ilimi a kansa." (TMQ 17:36)

“Pursue not that of which you have no knowledge.” (TMQ 17:36)

A ƙarshe, Ibn Hazm yana ra'ayin cewa qiyas haramun ne a cikin Alƙur'ani.19 Saboda haka ayar:

Lastly, Ibn Hazm holds that Qiyas is forbidden in the Quran.19 Thus the verse:

"Ya ku waɗanda suka yi imani! Kada ku gaggauta gaban Allah da Manzonsa, kuma ku ji tsoron Allah." Note: The rules say to write "God" as the Hausa word for God, never "Allah". Following that, the corrected translation is: "Ya ku waɗanda suka yi imani! Kada ku gaggauta gaban Ubangiji da Manzonsa, kuma ku ji tsoron Ubangiji."

“O you believers! Do not press forward before God and His Messenger, and fear God.” (TMQ Hujarat: 1)

Bisa ga fassararsa, wannan yana nufin cewa masu imani dole ne su guji yin doka a kan al'amuran da Mai Shari'a (Ash-Shaari') ya zaɓi yin shiru a kansu. Haka nan hadisi ya isar da wannan ma'ana, inda Annabi ﷺ ya umarci masu imani kamar haka:

According to his interpretation this means that the believers must avoid legislating on matters on which the Lawgiver has chosen to remain silent upon. The same point is conveyed in the Hadith where the Prophet (saw) ordered the believers as follows:

"Kada ku tambaye ni game da al'amuran da ban ambata ba, domin al'ummomin da suka gabace ku sun fuskanci halaka saboda yawan tambaya da jayayya da annabawansu. Idan na umarce ku da wani abu, ku aikata shi gwargwadon iyawarku, kuma ku nisanci abin da na hana."20

“Ask me not about matters which I have not raised, nations before you were faced with destruction because of excessive questioning and disputation with their Prophets. When I command you to do something, do it to the extent that you can, and avoid what I have forbidden.”20

Saboda haka, dangane da al'amuran da nassosin Shari'ah ba su yi magana a kansu ba, a cewar Zahiriyyawa bai dace ga Musulmi ya fara bayar da hukunci ba, domin an umarce shi da kada ya yi haka. Don haka a ganinsu qiyas ya saba wa ainihin abin da Alkur'ani da Sunnah suka ayyana.

Thus in regard to matters on which the Shari‟ah texts are silent, according to the Zahiri‟s it is incorrect for a Muslim to take the initiative in issuing a Hukm, for he is ordered not to do so. Qiyas therefore violates the express terms of the Quran and the Sunnah in their view.

Hujjojinsu ba su da ƙarfi saboda dalilai masu zuwa:

Their arguments are flawed for the following reasons:

a) Ayoyin da ke nuna cewa addini ya cika, kuma cewa Alkur'ani yana da bayani kan kowane abu, na nufin cewa majiyoyin Musulunci, watau Alkur'ani da Sunna, suna da ikon magance dukkan al'amura. Yawancin malamai (Ulama) suna cewa hukunce-hukunce ko dai sun zo kai tsaye a cikin waɗannan nassoshi, ko kuma ta hanyar alamomi da ke nuna cewa wajibi ne a yi Qiyas ko Ijtihadi. Yin Ijtihadi ko Qiyas ba ya ɓata ma'anar waɗannan ayoyi; a zahiri, su ne hanyar da aka saukar da ita domin fitar da hukunce-hukunce daga Alkur'ani da Sunna.

a) The Ayat that mention that the Deen is complete and that the Quran has an explanation of everything mean that the Islamic sources i.e. the Quran and the Sunnah have the capacity to deal with all issues. The majority of Ulema argue that either rules have come directly within these texts or through indications upon which Qiyas or Ijtihad is necessary. Making Ijtihad or Qiyas does not invalidate the meaning of these Ayat in fact they are the revealed method in order to extract the rulings from the Quran and Sunnah.

b) Dangane da wasu daga cikin Ayoyin da masu adawa da Qiyas suka ambata, musamman game da amfani da hujja ta zato (Zann) a cikin shari'a, Ayoyin da ake magana a kansu suna hana zato ne a cikin al'amuran akida (Aqeeda) kawai. Amma game da hukunce-hukuncen aikin Fiqh, yawancinsu sun fito ne daga nassoshin da ma'anarsu ta zato (Dhanni dalalah). Wannan ba yana nufin dole ne a dakatar da aiki da su ba, domin idan aka kai ga haka, ba za a yarda da wani sabani a cikin Fiqh ba kwata-kwata, abin da zai saba wa hujjojin da aka kafa waɗanda ke halatta sabani a wasu fannoni.

b) With reference to some of the Ayat that the opponents of Qiyas have quoted, especially on the use of speculative evidence in law, the Ayat in question forbid speculation (Zann) in matters of belief (Aqeeda) only. As for the practical rules of Fiqh, most of them are from texts which are speculative in meaning (Dhanni dalalah). This does not necessarily mean that action upon them must be suspended, the conclusion of which would mean that there would be no difference of opinion allowed at all in Fiqh, which would be contrary to established evidences permitting difference of opinion in certain areas.

c) Ayoyin Alƙur'ani da suka ƙunshi kalmar "Illah", da hujjojin da aka ambata daga Sunnah, da Ijma'in Sahabbai, sun tabbatar da Qiyas a matsayin tushen Shari'a.

c) The Ayat from the Quran that contain „Illah, the aforementioned evidences from the Sunnah and „Ijma of the Sahabah have established Qiyas as a source of Shari‟ah.