Al-Qiyaas hujengwa au hutegemea mambo mawili yanayofanana kati ya Far'u (tawi) na Asl (asili) kwa kuzingatia 'Illah moja, lakini 'Illah inaweza kuwa na nguvu zaidi (au iliyo dhahiri zaidi) katika tawi kuliko ilivyo katika asili. Hii ndiyo Qiyaas Al-Awlaa.

Al-Qiyaas is built or based upon the shared commonality of the Far’u (branch) with the ‘Asl (origin) in respect to one single ‘Illah however the ‘Illah could be stronger (or more evident) in the branch than it is in the origin. This is the Qiyaas Al-Awlaa.

Inaweza pia kuwa sawa katika tawi kama ilivyo katika asili. Hii inaitwa Al-Qiyaas Al-Musaawiy.

It could also be equal in the branch as it is in the origin. This is called Al-Qiyaas Al-Musaawiy.

Na inaweza kuwa dhaifu zaidi katika tawi kuliko ilivyo katika asili. Hii inaitwa Al-Qiyaas Al-Adnaa.

And it could be weaker in the branch than it is in the origin. This is called Al-Qiyaas Al-Adnaa.

Hii ni pale ambapo 'Illah ya tawi (Far') ina nguvu zaidi kuliko ilivyo katika asili (Asl), na hivyo kuthibitishwa kwa Hukm katika tawi kunafaa zaidi (kuwa wazi zaidi au kuhusika zaidi) kuliko kuhusiana na asili.

This is when the ‘Illah of the branch (Far’u) is stronger than it is in origin (Asl) and so the establishment (or proof/affirmation) of the Hukm in the branch is Awlaa (more evident or applicable) than in respect to the origin.

Mfano:

Example:

Allah Ta'ala anasema:

Allah Ta’Aalaa says:

Hili linakataza At-Ta’feef (kuonyesha chuki au dharau).

The text here prohibits At-Ta’feef (showing displeasure/disdain)

kuelekea wazazi, na 'Illah ni kile kilichomo ndani ya Lafzh (neno/usemi) kwa maana ya kudhuru. 'Illah hii ya 'kudhuru' pia ipo katika kitendo cha kuwapiga wazazi kwa namna yenye nguvu zaidi na kali zaidi. Kwa hiyo, katazo la kuwapiga wazazi (ambalo ni tawi) ni Awlaa (lenye nguvu zaidi/linalofaa zaidi) kuliko katazo la kuonyesha kukasirika kwa wazazi (ambalo ni asili).

towards the parents and the ‘Illah is that which is contained within the Lafzh (expression) in terms of (the meaning of) harm. This same ‘Illah of ‘harm’ is present in the act of hitting the parents in a more powerful and stronger manner. Consequently, the prohibition of hitting the parents (which is the branch) is Awlaa (more effective/fitting) than the prohibition of showing displeasure towards the parents (which is the origin).

Baadhi ya wanazuoni wa Usuul walikuwa na maoni kwamba katazo la kuwapiga wazazi limethibitishwa na maandishi yenyewe ya aya, si kwa Qiyaas. Hiyo ni kwa sababu Mafhoom ya maandishi (yaani kile kinachoeleweka kutoka kwenye maandishi kwa maana ya kudokezwa) inaonyesha na kuongoza kwenye katazo hilo bila haja ya Qiyaas. Hii ni kuvuta umakini au kutahadharisha kuhusu jambo lililo juu zaidi au kubwa zaidi kupitia jambo lililo chini au dogo kuliko hilo. Kwa hiyo, kuonyesha kukasirika (Ta'feef) ni Haramu kwa Mantooq ya maandishi (yaani kile kinachoeleweka moja kwa moja kutoka kwenye maneno yaliyotajwa), ilhali kuwapiga au kuwatukana kumekatazwa kupitia Mafhoom ya maandishi (yaani ufahamu wa kudokezwa), na hili ndilo mtazamo sahihi.

Some of the scholars of Usool held the opinion that the prohibition of hitting the parents is established by the very text itself and not by Qiyaas. That is because the Mafhoom of the text (i.e. what is understood from the text by implication) indicates and guides to that prohibition without (the need of) Qiyaas. It represents alerting or drawing attention to what is higher or greater through that which is lower or lesser than it. So the Ta’feef (displaying displeasure) is Muharram (prohibited) by the Mantooq of the text (i.e. what is expressly understood from the worded expressions) whilst hitting or insulting is prohibited through the Mafhoom of the text (i.e. the implied understanding) and this represents the correct view.

Vivyo hivyo, mfano mwingine wa hili unapatikana katika kauli ya Allah Ta'aalaa:

Similarly, another example of this is found in the Qawl of Allah Ta’Aalaa:

Inafahamika kutoka kwenye Aya bila Qiyaas kwamba kundi hili la watu si waaminifu kuhusu kile kilicho kikubwa kuliko Dinari.

It is understood from the Aayah without Qiyaas that this category of people are not trustworthy in respect to that which is greater than a Deenaar.

Hapa ndipo ‘Illah katika Asl (msingi) inapokuwa sawa (Musaawiy) na ‘Illah katika Far’u (tawi), na sehemu kubwa ya Qiyaas inazunguka kwenye jambo hili. Katika mfano tuliotaja awali, ‘Illah ya katazo la kufanya biashara wakati wa Swalaah ya Ijumaa, ambayo ni kusumbuliwa (Ilhaa’) kutoka katika kutekeleza Swalaah, basi usumbufu unaotokana na Ijaarah (kukodisha au kupangisha) au kushiriki katika shughuli ya michezo, kwa mfano, ambao unawakilisha tawi, unalingana na usumbufu unaopatikana katika kufanya biashara.

This is where the ‘Illah in the Asl (origin) is equal (Musaawiy) to the ‘Illah in the Far’u (branch) and most of Qiyaas revolves around this category. In the example that we mentioned earlier which is the ‘Illah of the prohibition of conducting trade as the time of Salaat ulJumu’ah represented in the ‘Illah of Ilhaa’ (distraction) from the performance of the Salaah, then the distraction due to Ijaarah (leasing/renting) or engaging in a sporting activity for instance, which represents the branch, is equal in respect to the distraction found in the act of conducting trade.

Mifano:

Examples:

Kauli Yake Ta'ala:

His Qawl Ta’Aalaa:

Sehemu hii ya Aya ilikuja baada ya ombi kwa Mjumbe wa Allah (saw) la kugawanya na kusambaza ngawira (mali ya vita) miongoni mwa Waislamu maskini, na sababu (‘Illah) ni kwamba mali isibaki ikizunguka miongoni mwa matajiri au wenye mali peke yao. Kwa hiyo, amri ilikuja kwamba ngawira (Al-Fai’) igawanywe kwa maskini.

This part of the Aayah came after the request to the Messenger of Allah (saw) to divide and distribute the spoils (booty) amongst the poor Muslims and the ‘Illah (reason) is so that the wealth does not remain circulating amongst the wealthy or rich alone. As such, the command came for the spoils (Al-Fai’) to be distributed upon the poor.

ʿUmar ibn al-Khaṭṭāb (ra) alifanya Qiyās (kulinganisha kwa mfano) na ardhi za Iraq ambazo zilifunguliwa kwa nguvu juu ya mali hiyo. Kwa msingi huo, aliiacha mikononi mwa watu wake wa asili kwa sharti kwamba walipe Kharaaj, na ili mapato ya Kharaaj hii yagawanywe kwa Waislamu maskini na yatumike kuendeleza mambo yao hadi Siku ya Hukumu.

‘Umar ibn Al-Khattaab (ra) made Qiyaas (analogy) with the lands of Iraq that had been opened by force upon that wealth. As such he kept it in the hands of its original people upon the basis that they pay Kharaaj and so that the revenue of this Kharaaj would be distributed upon the poor Muslims and be used to foster their affairs until the Day of Judgement.

Kwa hiyo, kuzuia mzunguko wa mali miongoni mwa tabaka fulani ndiko kunakowakilisha 'Illah, na 'Illah hii ni sawa au inatumika kwa usawa kuhusu mali inayodhihirika katika ghanima au nyara, na mali inayowakilishwa katika Kharaaj.

Consequently, preventing the circulation of wealth amongst a particular class represents the ‘Illah and this ‘Illah is equal or applies equally in respect to the wealth manifested in spoils or booty and the wealth which is represented in the Kharaaj.

Hii ni pale ambapo 'Illah inapatikana kwa udhaifu zaidi au kwa kiwango cha chini katika Far'u (tawi) kuliko inavyopatikana katika Asl (asili).

This is when the ‘Illah is realised weaker or to a lesser degree in the Far’u (branch) than it is realised in the Asl (origin).

Baadhi ya wanazuoni wamelitumia hilo kuhusiana na ulevi, ambao waliuona kuwa ndio 'Illah ya Tahreem (katazo) la Khamr, katika hali ambapo 'Illah hii ya Iskaar (kusababisha ulevi)

Some have utilised that in respect to the intoxication that they regarded to represent the ‘Illah for the Tahreem (prohibition) of Khamr in the case where this ‘Illah of Iskaar (causing intoxication)

inaweza kuwa dhaifu zaidi katika kinywaji cha kileo kinachotokana na shayiri kuliko kinywaji cha tende, kwa mfano.

could be weaker in a barley alcoholic beverage than a date beverage for example.

Iskaar (kulewesha) ni Sababu (sababu) ya katazo, si 'Illah, na kile ambacho wamefanya kuwa kipimo cha kulinganisha na Khamr ya zabibu, kama Nabeedh (vinywaji vingine vilivyochachushwa vya tende, kwa mfano), basi kwa uhalisia wake ni Khamr (pombe), na maandishi tayari yanakijumuisha na kukihusisha bila Qiyaas. Hiyo ni kwa sababu Mtume wa Allah ﷺ alisema:

Iskaar (causing intoxication) is the Sabab (cause) of the prohibition and not the ‘Illah and what they have made analogy upon with the Khamr of grapes like the Nabeedh (other fermented beverages from dates for example) then it is in its reality Khamr (alcohol) and the text already includes and encapsulates it without Qiyaas. That is because the Messenger of Allah (saw) said:

Kwa hiyo, neno Khamr hutumika kwa kila kitu kinachokevua akili, ambacho huifunika na kuifanya dhaifu kufikiri. Basi, ulevi (Iskaar) si ‘Illah. Lau ingekuwa ndiyo ‘Illah, basi kunywa sehemu ya Khamr ambayo haisababishi ulevi kungekuwa Mubaah (halali), ilhali nass ya Shaari’ (Mtunga Sheria) imetaja kuharamishwa kwake kwa kauli ya Mtume wa Allah ﷺ:

Therefore, the word Khamr is applied to everything that intoxicates the mind, where it clouds it and makes it dull-witted. Consequently, Iskaar (causing intoxication) is not an ‘Illah. Had it been the ‘Illah then drinking a portion of Khamr without that causing intoxication would be Mubaah (permissible) whilst the text of the Shaari’ (legislator) has mentioned its prohibition by the statement of the Messenger of Allah (saw):

Kwa hiyo, hakuna Dalaalah (dalili) kuhusu kulinganisha lililo Adnaa (la chini) na lililo A'alaa (la juu). Hivyo, kwa kuzingatia Qawl ya Allah Ta'Aalaa:

There is therefore no Dalaalah (indication) in respect to the Adnaa (lower) being analogised with the A’alaa (higher). So in respect to the Qawl of Allah Ta’Aalaa:

Maana ya wazi (Mantooq) ya lafdhi (maneno) inaonyesha kwamba kuna watu ambao, ukiwapa kiasi kikubwa cha fedha, watakilinda na kukirudisha. Maana iliyofichika (Mafhoom) ya lafdhi inaonyesha kwamba watu wa aina hii, wakipewa kiasi kidogo kuliko Qintar (kiasi kikubwa), watakilinda na kukirudisha au kukilipa (bila kusita). Hili halifahamiki wala halitokani na Qiyaas, bali linatokana na Dalaalah (ishara) ya Mafhoom (ufahamu unaodokezwa).

The Mantooq (expressed meaning) of the Lafzh (wording) indicates that there are people whom if you were to give them a great amount of money they would safeguard it and return it. The Mafhoom (implied meaning) of the Lafzh indicates that if the like of these people were to be given less than a Cantar (great amount) they would safeguard it and return or repay it (readily). This is not understood or derived by Qiyaas but rather from the Dalaalah (indication) of the Mafhoom (the understanding that is implied).

Al-Qiyaas imegawanywa, kwa kuzingatia kiwango chake na nguvu yake, katika makundi mawili: Jaliy na Khafiy.

Al-Qiyaas is divided in terms of its level and strength into two categories: Jaliy and Khafiy.

Aina hii ni ile ambayo hakuna tofauti kati ya Asl (asili) na Far'u (tawi) kuhusu kutimia kwa 'Illah ndani ya kila mmoja wao. Hili linaonekana wazi kuhusiana na Qiyaas Al-Musaawiy iliyotajwa hapo awali, na baadhi ya wanazuoni wamesema kwamba inatimia katika Qiyaas Al-Awlaa na pia katika Qiyaas Al-Musaawiy.

This is the type in which there is no differentiator between the Asl (origin) and the Far’u (branch) in respect to realising the ‘Illah within each of them. This is evident in respect to the Qiyaas Al-Musaawiy mentioned previously and some have said that it is realised in both the Qiyaas Al-Awlaa and the Qiyaas Al-Musaawiy.

Hii ni wakati kuna tofauti katika utambuzi wa 'Illah kati ya tawi (far') na asili (asl). Mfano wake ni Qiyaas ya kuua kwa kitu kizito au butu, kama jiwe, juu ya kuua kinachofanywa kwa kitu chenye ncha kali (au kinachotoboa), kama upanga na risasi, katika hali ambapo inaruhusiwa kwa tofauti hiyo kuwa yenye athari (Mu'aththir) au isiwe hivyo. Kwa sababu hii, Abu Haneefah (rh) alishikilia kuwa Al-Qisaas (adhabu ya kisasi) si ya lazima kuhusiana na mauaji yanayofanywa kwa kitu kizito, ilhali Mafaqihi wengine waliona kuwa Al-Qisaas ni ya lazima katika kesi yake.

This is when there is a differentiator in respect to the realisation of the ‘Illah between the branch and the origin. An example of this is like the Qiyaas of killing with a heavy or blunt object like a rock upon the killing carried out with the sharp (or piercing) object like a sword and a bullet, in the case where it is permitted for the differentiator to be influential or impacting (Mu’aththir) or not. For this reason, Abu Haneefah (rh) held that Al-Qisaas (punishment of retribution) is not obligatory in relation to the killing undertaken by a heavy object whilst other Fuqahaa viewed that Al-Qisaas is obligatory in its case.

Kulingana na maoni yao, hili halijumuishi wala kufunika kitu kingine isipokuwa Al-Qiyaas Al-Adnaa. Hata hivyo, maoni sahihi ni kwamba kitu kizito au butu kinafananishwa na kitu chenye ncha kali kutokana na kutokuwepo kwa kitofautishi baina yao katika kutimiza au kutekeleza 'Illah, ambayo ni tukio la kuua (au mauaji).

And this, according to their opinion, does not include or cover other than Al-Qiyaas Al-Adnaa. However, the correct opinion is that the heavy or blunt object is analogised with the sharp object due to the absence of a differentiator between them in respect to fulfilling or realising the ‘Illah which is the occurrence of killing (or murder).

Ash-Shaafi'iy aliita Qiyaas Al-Jaliy: 'Qiyaas Al-Ma'naa' (wa maana) na aliita Qiyaas Al-Khafiy: 'Qiyaas Ash-Shabah' (wa mfanano).

Ash-Shaafi’iy called the Qiyaas Al-Jaliy: ‘Qiyaas Al-Ma’naa’ (of meaning) and he called the Qiyaas Al-Khafiy: ‘Qiyaas Ash-Shabah’ (resemblence)