Qiyaas ni Daleel ya Kishariah kwa Ahkaam za Kishariah, na hili limethibitishwa kupitia Adillah za Qat'iy (dalili zisizo na shaka) na kuungwa mkono na Adillah za Zhanniyah (dalili zenye shaka).

Qiyaas is a Daleel Shar’iy for the Ahkaam Ash-Shar’iyah and this has been established (or proven) through Qat’iy (definite) Adillah (evidences) and (supported by) Adillah Zhanniyah (indefinite evidences).

Qiyaas inayozingatiwa ni ile ambayo sababu yake ('Illah) imeelekezwa na Shari'a kutoka katika Qur'aan, au Sunnah, au Ijmaa' ya Maswahaba. Kwa hiyo, kuchukulia Qiyaas kuwa Daleel Shar'iy ni jambo lisiloepukika, kwa sababu Qiyaas katika uhalisia wake wa kweli inawakilisha utoaji au ufahamu (Istinbaat) wa Hukmu Shar'iy kutoka katika hizi Adillah tatu (ushahidi). Hivyo basi, Daleel ya Qiyaas ni hiyo hiyo Daleel ya Nass (maandishi) ambayo imeonyesha au kuelekeza kwenye 'Illah.

The Qiyaas that is considered is the Qiyaas in which its ‘Illah (reasoning) has been guided to by the Shar’a from the Qur’aan or the Sunnah or the Ijmaa’ As-Sahaabah. As such considering Qiyaas as a Daleel Shar’iy is an inevitable matter because Qiyaas in its true reality represents the extraction or deduction (Istinbaat) of a Hukm Shar’iy from these three Adillah (evidences). Therefore, the Daleel (evidence) of Qiyaas is the same as the Daleel of the Nass (text) that has indicated or guided to the ‘Illah.

Kwa hiyo, ikiwa dalili ya ‘Illah ni Qur’aan Tukufu, basi dalili ya Qiyaas ni dalili ya Qur’aan. Hii ni kama Kauli Yake Ta’aala katika Suratul-Jumu‘ah:

As such, if the Daleel of the ‘Illah is the Qur’aan Al-Kareem then the Daleel of the Qiyaas is the Daleel of the Qur’aan. This is like His Qawl Ta’Aalaa in Soorat ul-Jumu’ah:

Hiyo ni kwa sababu aya hii inaonyesha katazo (Tahreem) la kufanya biashara wakati wa Swalaat ul-Jumu'ah kwa sababu ya kuvurugwa kutoka kutekeleza Swalaah. Kama tungesema basi kwamba kukodisha au kukodi (Ijaarah) wakati wa Swalaat ul-Jumu'ah ni Haraam kwa kulinganisha na biashara, basi tungekuwa tumepata hukmu ya katazo la Ijaarah wakati wa Swalaah ya Ijumaa kutoka aya hiyo kwa njia ya Qiyaas (kulinganisha). Kwa hiyo, Daleel ya Qiyaas katika kesi hii ni Daleel iliyotajwa katika aya hii ya Qur'aan Al-Kareem.

That is because this Aayah indicates the prohibition (Tahreem) of conducting trade at the time of Salaat ul-Jumu’ah due to the distraction from performing the Salaah. If we were then to say that leasing or hiring (Ijaarah) at the time of Salaat ul-Jumu’ah is Haraam in analogy to the trade, then we would have deduced the ruling of prohibition of Ijaarah at the time of the Jumu’ah prayer from the Aayah by way of Qiyaas (analogy). Consequently, the Daleel of Qiyaas in this case is the Daleel mentioned in this Aaayah of the Qur’aan Al-Kareem.

Ikiwa dalili ya 'Illah ni Sunnah An-Nabawiyah, basi dalili ya Qiyaas ni dalili ya Sunnah An-Nabawiyah. Hiyo ni kama katika kauli ya Nabii ﷺ:

If the Daleel of the ‘Illah is the Sunnah An-Nabawiyah then the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah. That is like in the speech of the Nabi (saw):

Ikiwa tungesema kwamba, kwa msingi wa Qiyaas, pia kuna Zakaah inayolazimu ng'ombe wa malisho huru wanaoishi kwa kutegemea malisho, kwa sababu ng'ombe na kondoo wanashiriki katika 'Illah (sababu ya hukumu) ya 'malisho huru', basi 'Illah hii ilitajwa na kupatikana ndani ya Sunnah An-Nabawiyah.

If we were then to say that based on Qiyaas there is also Zakaah due upon free grazing cows that live upon the pasture due to the cows and sheep sharing in the ‘Illah (reasoning) of ‘free grazing’ then this ‘Illah was mentioned and found within the Sunnah An-Nabawiyah.

Kwa hiyo, dalili ya Qiyaas ni dalili ya Sunnah An-Nabawiyah iliyochukuliwa kutoka kwenye Hadeeth.

Consequently, the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah that was taken from the Hadeeth.

Jambo hilo hilo hilo hilo linatumika pia iwapo Daleel ya ‘Illah ilikuwa ni Ijmaa’ ya Maswahaba, na katika hali hiyo Daleel ya Qiyaas itakuwa Daleel ya Ijmaa’ ya Maswahaba.

The same applies if the Daleel of the ‘Illah was Ijmaa’ As-Sahaabah in which case the Daleel of the Qiyaas would be the Daleel of the Ijmaa’ As-Sahaabah.

Imeshaanzishwa kwamba Adillah hizi tatu ni Adillah Qat'iyah (ushahidi wa hakika), na kwa hiyo Daleel ya Qiyaas kuhusu kuwa kwake kutoka katika Wahyi pia ni Qat'iy.

It has already been established that these three Adillah are Adillah Qat’iyah (definite evidences) and as such the Daleel of Qiyaas in respect to it being from the Wahi is also Qat’iy.

Mtume wa Allah ﷺ alielekeza kutumia Qiyaas, na miongoni mwa ushahidi wa aina hiyo ni yafuatayo:

The Messenger of Allah (saw) guided towards the utilisation of Qiyaas and examples from amongst such evidences are the following:

Imepokewa kutoka kwake (ﷺ) kwamba mtu mmoja kutoka kabila la Khath'am alimuuliza: "Baba yangu amesilimu akiwa na umri mkubwa, na hawezi kupanda ngamia, ilhali Hijja imemlazimu. Je, ninaweza kufanya Hijja kwa niaba yake?" Basi yeye (ﷺ) akauliza:

It has been narrated from him (saw) that a man from Khath’am asked him: “My father became Muslim whilst he was of an elderly age and he is not capable of riding camels whilst the Hajj has been proscribed upon him. So can I make Hajj on his behalf?” So he (saw) asked:

"Je, wewe ndiye mkubwa zaidi wa wanawe?" Akajibu: "Ndiyo." Kisha (Mtume) ﷺ akasema: "Je, unaona kwamba kama baba yako angekuwa na deni na ukalilipa kwa niaba yake, je, hilo lingemhesabia?" Akajibu: "Ndiyo."

“Are you the oldest of his sons?”. He replied: “Yes”. (Then) he (saw) said: “Do you see that if your father had a debt and you paid it off for him, would that count for him?” He replied: “Yes”.

(Basi) alisema ﷺ: “Basi mfanyie Hajj” (An-Nasaa’iy).

(So) he (saw) said: “Then perform Hajj on his behalf” (AnNasaa’iy).

‘Umar (ra) alisimulia: “Siku moja nilikuwa na furaha, hivyo nilimbusu (mke wangu) wakati nikiwa nimefunga, kisha nikaenda kwa Nabii ﷺ nikasema: ‘Leo nimefanya jambo kubwa sana. Nimembusu wakati nikiwa nimefunga.’ Basi Mtume wa Allah ﷺ akasema: ‘Je, unaona itakuwaje kama ungeosha kinywa chako kwa maji (Madmadah) wakati ukiwa umefunga?’ Nikasema: ‘Hakuna tatizo ndani yake.’ Akasema: ‘Basi kuna tatizo gani?’” (Abu Daawood). Yaani: Unaogopa nini wakati umefanya kitendo kinachoruhusiwa ambacho hakibatilishi funga?

‘Umar (ra) related: “I was in good spirits one day so I kissed (my wife) whilst I was fasting and after that I went to the Nabi (saw) and said: “I did something very serious today. I kissed whilst I was fasting” And so the Messenger of Allah (saw) said: “Do you see what the case would be if you had washed your mouth out with water (Madmadah) whilst you were fasting”. I said: “There is nothing in that”. And so he (saw) said: “And so what’s the problem?” (Abu Daawood) i.e. What are you fearing when you have undertaken a permissible act that does not invalidate the fasting?

Imethibitishwa kwamba Abu Bakr (ra) alimpa urithi bibi wa mama, lakini hakumpa bibi wa baba. Kisha baadhi ya Answaar walimwambia: "Umempa urithi mwanamke kutoka kwa mtu aliyekufa, ilhali kama yeye angekuwa amekufa, mtu huyo asingemrithi. Nawe umemwacha mwanamke ambaye, kama angekuwa amekufa, mtu huyo angerithi kila kitu alichoacha." Basi akabadilisha msimamo wake na kuwafanya washiriki sehemu ya sita. Hakuna Sahaba hata mmoja aliyemkemea au kukataa jambo hili kutoka kwake, na kwa sababu hiyo likawa Ijmaa'.

Kuna maoni mawili kuhusu kufanya kazi kwa kutumia Qiyaas: kuthibitisha Qiyaas na kukataa (au kupinga) Qiyaas.

There are two opinions in respect to working with Qiyaas: Affirming Qiyaas and negating (or denying) Qiyaas:

Hii ni maoni ya wengi wa Maulamaa wa Waislamu ambao wameshikilia kwamba Qiyaas ina uhalali (hujjiyah) katika Hukumu za kivitendo za Shariah. Hali hii ni pale ambapo Hukmu ya Shariah haipatikani kwa jambo fulani ndani ya Nassi (maandishi kutoka Kitabu au Sunnah) au Ijmaa', na inathibitishwa kwamba jambo hilo ni sawa na jambo jingine ambalo lina nassi kwa ajili ya hukumu yake, na kwamba nassi hiyo ina 'Illah ya Shariah (sababu ya hukumu). Kisha hufanywa qiyaas baina ya jambo hilo na jambo jingine lenye nassi, na hukumu ile ile hutumika kwake. Hukumu yake itakuwa basi ni Hukmu ya Shariah, na Mukallaf hatakuwa na chaguo isipokuwa kufuata na kutenda kwa mujibu wake.

The is the opinion of the majority of the ’Ulamaa of the Muslims who have held the view of the Hujjiyah (validity) of Qiyaas in respect to the practical Ahkaam Ash-Shar’iyah. This is when a Hukm Shar’iy is not found for a reality within a Nass (text from the Kitaab or Sunnah) or Ijmaa’ and it is established that the reality is equal to another reality that has a text for its ruling and that this text contains a Shar’iyah ‘Illah (reasoning). Analogy is then made between one reality and the other reality that has a text for it and the same Hukm is applied to it. Its Hukm would then be a Hukm Ash-Shar’iy and the Mukallaf would have no choice except to follow it and act by it.

Wale ambao wamethibitisha Qiyaas wametumia Qur'aan, Sunnah, kauli za Maswahaba na vitendo vyao, pamoja na 'Aql (akili), kama dalili za kuthibitisha kwake. Zifuatazo ni baadhi ya dalili hizo:

Those who have affirmed Qiyaas have used the Qur’aan, the Sunnah, the statements of the Sahaabah and their actions in addition to the ‘Aql (rationality) as evidence to support its affirmation. The following are some of these evidences:

A – Allah Ta'aala alisema:

A – Allah Ta’Aalaa said:

Kurejea kwa Allah na Mtume kunamaanisha kurejea Qur'aan na Sunnah, na hakuna shaka kwamba kuunganisha au kuambatanisha jambo ambalo halina maandishi (nass) kwa jambo ambalo lina maandishi, kwa sababu ya kuwa sawa au sawa kwa mtazamo wa 'Illah ya Hukm, ni kurejea kwa Allah, yaani kurejea kwenye Kitabu cha Allah na Sunnah ya Mtume Wake ﷺ.

Referring back to Allah and the Messenger means referring to the Qur’aan and the Sunnah and there is no doubt that linking or attaching that which has no text for it with that which has a text, due to them being the same or equal in respect to the ‘Illah of the Hukm, represents referring to Allah and the Messenger i.e. referring back to the Kitaab of Allah and the Sunnah of His Messenger.

B - Mwongozo wa Mjumbe wa Allah ﷺ wa kutumia Qiyaas kama ilivyotajwa awali wakati wa kujadili Daleel Azh-Zhanniy kuhusiana na Hujjiyah (uhalali) wa Qiyaas.

B - The guiding of the Messenger of Allah (saw) to the utilisation of Qiyaas as previously mentioned when discussing the Daleel AzhZhanniy in respect to the Hujjiyah (validity) of Qiyaas.

C – ‘Umar Ibn Al-Khattaab (ra) alisema wakati wake kwa Abu Mousaa AlAsh’ariy: “Kisha (tumia) ufahamu ulio sahihi zaidi kwako kutoka katika yale yanayokujia ambayo hayana Qur’aan wala Sunnah kuhusiana nayo, kisha wakati huo pima (Qiyaas) baina ya mambo na fahamu mifano, kisha endelea kwa mujibu wa unavyoona kuwa ni kipendwa zaidi kwa Allah na kilicho karibu zaidi na Haqq (ukweli)”.

C – ‘Umar Ibn Al-Khattaab (ra) said in his time to Abu Mousaa AlAsh’ariy: “Then (use) the understanding that is most correct to you from that which has come to you that has no Qur’aan or Sunnah in respect to it, then at that point measure (Qiyaas) between the matters and understand the examples, then proceed in accordance to what you see to be more beloved to Allah and the closest to the Haqq (truth)”.

D – Maandiko ya Qur'aan ni machache, ilhali uhalisia wa watu na matatizo yao hauna ukomo. Kwa hiyo, haiwezekani maandiko machache peke yake kuwakilisha chanzo cha sheria. Katika hali hii, ni Qiyaas inayowakilisha chanzo cha sheria, ambayo huwezesha kushughulikia uhalisia mpya unaojitokeza kila mara.

D – The texts of the Qur’aan are limited whilst the realities of the people and their issues are not limited. Therefore, it is not possible for the limited texts by themselves to be representative of the legislative source. In this case it is the Qiyaas that represents the legislative source that allows the newly occurring realities to be continuously dealt with.

Wa-ya-kwanza kuandika kuhusu Al-Qiyaas ni Al-Imaam Ash-Shaafi'iy katika kitabu chake 'Risaalah' katika Usool ul-Fiqh. Kuhusiana nayo alisema: "Kuhusu kauli: 'Na Ijtihaad ni Al-Qiyaas', basi hii si sahihi (au si sahihi kabisa). Hiyo ni kwa sababu Ijtihaad inaweza kufanyika katika mambo mengine yasiyo Qiyaas, kama vile inavyoweza kutokea pamoja na Qiyaas. Ijtihaad ni namna au njia ambayo Ahkaam Ash-Shar'iyah zinavyotolewa (au kutolewa) kutoka kwenye dalili zake za kina, wala si chanzo miongoni mwa vyanzo vya sheria ya Kiislamu kama Al-Qiyaas ilivyo".

The first who wrote about Al-Qiyaas was Al-Imaam Ash-Shaafi’iy in his ‘Risaalah’ in Usool ul-Fiqh. In regards to it he said: “In respect to the statement: ‘And Ijtihaad is Al-Qiyaas’, then this is not precise (or exactly accurate). That is because Ijtihaad can take place in other than Qiyaas just as it can occur with Qiyaas. It (Ijtihaad) is the manner or way by which the Ahkaam Ash-Shar’iyah are deduced (or extracted) from their detailed evidences and it is not a source from among the sources of Islamic legislation like Al-Qiyaas is”.

Wale waliokubali hilo walitofautiana kuhusu dalalah (maana inayodokezwa) yake, kwa kuwa je, ni Qat'iyah (yenye uhakika) au Zhanniyah (isiyo na uhakika). Wengi wao waliona kuwa ni Qat'iyah, ilhali Abu l-Hasan Al-Basriy na Al-Aamadiy waliona kuwa ni Zhanniyyah (isiyo na uhakika). Maoni ya kwanza ni (kwa maoni yangu) sahihi.

Those who affirmed it differed in respect to its Dalaalah (import) in terms of it being Qat’iyah or Zhanniyah (definite or not definite). The majority viewed it to be definite whilst Abu l-Hasan Al-Basriy and AlAamadiy viewed it to be Zhanniyyah (not definite). The first opinion is (in my view) the correct one.

Miongoni mwa wale waliokubali Qiyaas ni wale wa Madhehebu nne pamoja na Mafaqihi wa Madhehebu nne; Ash-Shaafi’iyah, Al-Hanaabilah, Al-Hanafiyah na Al-Maalikiyah.

Those who affirmed Qiyaas included those of the four Madhaahib and the Fuqahaa of the four Madhaahib; Ash-Shaafi’iyah, AlHanaabilah, Al-Hanafiyah and Al-Maalikiyah.

An-Nizhaamiyah (zinazohusishwa na Ibraaheem Bin Sayyaar An-Nizhaam, Sheikh Al-Jaahizh), Az-Zhaahiriyah (zinazohusishwa na Daawood Az-Zhaahiriy, ambaye aliitwa hivyo kwa sababu alichukua yale yaliyo dhahiri katika maandiko, na miongoni mwa wenye msimamo mkali zaidi katika kukataa Qiyaas alikuwa Ibn Hazm Al-Andalusiy) pamoja na baadhi ya makundi ya Shi'ah walikataa kwamba Qiyaas ni Hoja ya Kisheria (Hujjah Shar'iyah) kwa Hukumu za Kisheria (Ahkaam). Hao waliitwa: 'Wanaokataa Qiyaas', nao walitoa hoja ya kukataa kwao Qiyaas kwa kutegemea mambo yafuatayo:

The Nizhaamiyah (attributed to Ibraaheem Bin Sayyaar An-Nizhaam Sheikh Al-Jaahizh), Azh-Zhaahiriyah (attributed to Daawood AzhZhaahiriy, who was named as such because he took what was apparent from the text, and from amongst the strongest of them in denying Qiyaas was Ibn Hazm Al-Andalusiy) and some of the Shee’ah groupings denied that Qiyaas represents a Hujjah Shar’iyah for the Ahkaam. These were named: ‘The deniers of Qiyaas’ and they deduced their negation of Qiyaas based upon the following matters:

A – Kauli ya Allah Ta'aala:

A – The statement of Allah Ta’Aalaa:

Maana yake: Usifuate kile ambacho huna ujuzi (‘Ilm) nacho, yaani Yaqeen. Hili ni tofauti na Qiyaas, ambayo ni jambo la Zhanniy lenye shaka. Kwa hiyo, kufanya kazi nayo hakutakuwa kufanya kazi juu ya ‘Ilm (ujuzi, yaani Yaqeen). Ni kama ile Zhann iliyotajwa katika Qur’aan Al-Kareem:

Which means: Do not follow that which you do not have knowledge (‘Ilm) of i.e. Yaqeen. This is whilst Qiyaas is a Zhanniy matter that contains doubt. Consequently, working with it would not be working upon ‘Ilm (knowledge i.e. Yaqeen). It is like the Zhann that has been mentioned in the Qur’aan Al-Kareem:

B – Kauli ya Allah Ta’ala:

B – The Qawl of Allah Ta’Aalaa:

Kwa hiyo, Qur'ani ina maelezo ya kila Hukmu, na kwa sababu hiyo hakuna haja ya kuleta Qiyaas pamoja nayo.

The Qur’aan therefore contains an explanation for every Hukm and as such there is no need for Qiyaas to be brought along with it.

C – Walisema kwamba Qiyaas husababisha tofauti katika Ahkaam na husababisha mabishano kuhusu maoni/mitazamo.

C – They said that Qiyaas leads to differences in respect to the Ahkaam and leads to disputation in respect to the opinions/views.

Wale waliochukua Qiyaas walijibu na kuvipinga vile vya wale waliokataa Qiyaas, na wakavipinga pia mafahamu waliyoyategemea katika hoja zao za kisheria.

Those who took Qiyaas responded to and refuted those who denied Qiyaas and they refuted the understandings that they based their deduction upon.

Maoni sahihi zaidi, kama tulivyoeleza hapo awali mwanzoni mwa somo, ni kwamba Qiyaas ni Hujjah (ushahidi/dalili).

The most correct opinion as we have previously explained at the beginning of the study is that Qiyaas is a Hujjah (proof/evidence)

Shar’iyah kwa ajili ya Ahkaam Ash-Shar’iyah na Daleel inayothibitisha uhalali wake kama ushahidi ni Daleel Qat’iy (ushahidi wa hakika).

Shar’iyah for the Ahkaam Ash-Shar’iyah and the Daleel that proves its validity as an evidence is a Daleel Qat’iy (definite evidence).

Kuhusu matumizi yao ya Aayah:

As for their use of the Aayah:

(Maelezo ya mtafsiri: Inaonekana kwamba maelezo yalitolewa katika chapa ya mwisho baada ya aya hizi mbili, lakini ni wazi kutokana na yale yaliyojadiliwa awali kwamba Qiyaas imethibitishwa juu ya dalili ya Qat'iy, na kwa hiyo aya hizi mbili pamoja na katazo la kutegemea Zhann katika Usool hazihusu hilo.)

(Translators note: It appears that the explanation was emitted in the final print following these two Aayah however it is clear from what is discussed earlier that Qiyaas is established upon Qat’iy evidence and as such these two Aayah and the prohibition of relying upon Zhann in Usool does not apply upon it).

Na kwamba Qur-aan inaeleza Ahkaam kwa maneno na maana iliyo wazi hakumaanishi kwamba kila Hukmu ina maandiko ya wazi (nass). Hapa ndipo Qiyaas inapohusiana na Dalaalah (maana inayodokezwa) ya Qur-aan kuhusu Ahkaam kupitia maana. Kwa sababu hiyo, Qiyaas haiwezi kuachwa, kwa kuwa kufanya hivyo kungemaanisha kupuuza baadhi ya yale ambayo maandiko ya Qur-aan na Sunnah yameleta katika maana zinazodokezwa na maneno yake yaliyo wazi.

And the fact that the Qur’aan explains the Ahkaam in worded expression and meaning doesn’t mean that there is an explicit text for every Hukm. This is the case where Qiyaas is attached to the Dalaalah (indicated meaning) of the Qur’aan in respect to the Ahkaam by meaning. Consequently, Qiyaas cannot be done without, as it would mean neglecting some of what the texts of the Qur’aan and the Sunnah have brought in terms of meanings indicated in its expressed wordings.

Kuhusu Qiyaas kusababisha tofauti katika Ahkaam, basi Ijtihaad kuhusiana na Nusoos tayari imesababisha tofauti katika Ahkaam, kwa mfano kuhusiana na Aayah:

As for Qiyaas leading to differences in the Ahkaam then Ijtihaad in respect to the Nusoos has already led to difference in respect to the Ahkaam like for instance in relation to the Aayah:

Hiyo ni kwa sababu wanazuoni wa ijtihadi walitofautiana kuhusu maana ya neno ‘Laamastum’, je, ni kugusa kwa mkono au kwa kujamiiana. Pia walitofautiana kuhusu maana ya neno ‘Quroo’, kati ya maana ya ‘usafi’ na maana ya ‘hedhi’.

That is because the Mujtahidoon differed in respect to the meaning of ‘Laamastum’ in terms of whether its meaning is the touching by hand or through intercourse. They also differed in respect to the meaning of ‘Quroo’ between the meanings of ‘purity’ and ‘menses’.

Kwa hiyo, tofauti hutokea katika mambo yasiyo ya Qiyaas. Zaidi ya hayo, Mtume wa Allah ﷺ aliwakubalia Maswahaba katika tofauti zao zilizotokana na Ijtihaad.

Therefore, differences occur in other than Qiyaas. In addition, the Messenger of Allah (saw) approved of the Sahaabah in regards to their differences based upon Ijtihaad.