Hii ndiyo hali halisi ambayo hukmu hutolewa juu yake katika Aya, Hadith au Ijmaa'. Kwa hiyo, asili (Asl) katika mfano wa kwanza ni farasi wa vita, na katika mfano wa pili ni biashara. Kwa msingi huo, yafuatayo yamewekwa kuhusu 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:

- Asl ambayo Qiyaas inategemea sharti iwe imetajwa katika Nass (maandishi) kutoka Kitaab (Qur'ani), Sunnah, au iwe ni Ijmaa'.

- 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’.

- Kiasi hakifanywi juu ya asili ambayo hukumu yake imeshathibitishwa kwa kiasi. Kwa hiyo katika mfano wa swala ya Ijumaa, kiasi hakifanywi juu ya Ijaarah (kukodisha) bali kiasi kinafanywa tu juu ya asili ambayo ni Al-Bai' (biashara).

- 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).

Ni ukweli kwamba elimu ya Hukmu yake hutafutwa kwa kufanya Qiyaas juu ya asili.

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

Imeshartiwa kuhusiana na Far'u (tawi) hili:

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

- Kwamba tawi (Al-Far'u) halina nassi kwa ajili ya hukumu yake. Kama tayari lingekuwepo nassi kwa hukumu yake, basi isingekuwa na haja kwetu kutafuta hukumu yake kwa njia ya Qiyaas, kwa kuwa hakuna Qiyaas mahali penye nassi.

- 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.

- Kwamba 'Illah hutimia katika Far'u (tawi) kama inavyotimia katika Asl (asili). Kwa hiyo, pale 'Illah ya Tahreem (katazo) ya kufanya biashara wakati wa adhana ya Swala ya Ijumaa ni Al-Ilhaa' (kuvurugwa kwa umakini), basi ikiwa kuvurugwa huko kungetimia katika vitendo vya kukodisha au kufanya shughuli ya michezo, vitendo hivyo vingechukua Hukmu (hukumu ya kisheria) ya Asl, ambayo ni Tahreem. Hii ni kwa sababu, ikiwa 'Illah ya Asl isingetimia katika Far'u, isingewezekana kuipa Far'u Hukmu ya asili.

- 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.

Ni hukmu ash-shar'iy ambayo imethibitishwa kwa asl kupitia Kitabu, Sunnah au Ijma', na yafuatayo yamewekwa kuhusiana nayo:

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 – Kwamba inawakilisha Hukm Shar'iy ya kiutendaji ambayo imethibitishwa na Kitaab, au Sunnah, au Ijmaa'.

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

2 – Kwamba hukmu hiyo ni ‘Ma’qool Al-Ma’naa’ (maana yake inaweza kueleweka na sababu iliyo nyuma yake), yaani kwamba imejengwa au imetegemea ‘Illah ambayo ‘Aql (akili) inaweza kuifahamu. Hiyo ni kwa sababu msingi wa Qiyaas ni kuutambua ‘Illah ya hukmu ndani ya Asl (asili), na kutambua utimilifu wake ndani ya Far’u (tawi), ili hukmu ya Asl iweze kupanuliwa hadi kwenye 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 – Kwamba hukumu inayo 'illah inayowezekana kutimia ndani ya tawi. Hiyo ni kwa sababu, ikiwa 'illah ingefungwa kwenye asili huku ikiwa haiwezekani kuitimiza ndani ya kitu kingine chochote isipokuwa hicho, basi Qiyaas inakatazwa. Mfano wa hili ni kukatwa kwa mkono wa mwizi, kama inavyotokana na Kauli ya 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:

Kwa hiyo, 'Saraqah' (wizi) ni 'Illah iliyofungwa (Qaasirah) na haienei kwa kitu kingine isipokuwa hicho. Hii ni kama 'Al-Ikhtilaas' (ubadhirifu/kuchukua mali kwa udanganyifu) ambapo kukatwa mkono hakutumiki kwake. Katika hali hii, 'Illah hii iliyofungwa inaitwa Sabab, na Qiyaas haifanywi juu yake.

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 – Kwamba hukumu ya asili (Hukm ul-Asl) haijakhusishwa na asili (Asl) pekee. Hii ni kwa sababu kuikhusisha kwa asili kunazuia kufanya qiyaas kwa tawi lililo juu yake, na hivyo hakuna Qiyaas katika hali hiyo. Ni kama ukhusishaji wa ruhusa kwa Mtume ﷺ ya kuoa zaidi ya wake wanne kwa wakati mmoja, na katazo la kuwaoa wake zake baada yake ﷺ.

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.

Mfano mwingine ni kile kilichohusishwa na Khuzaimah bin Thaabit kuhusu kukubali ushahidi wake peke yake na kuuchukulia kuwa sawa na ushahidi wa wanaume wawili. Hiyo ni kwa sababu hukmu hii ni maalum (Khaass) kwa Khuzaimah, iliyothibitishwa kwa kauli ya Mtume ﷺ: "Kile ambacho Khuzaimah atatoa ushahidi nacho, basi hicho kinamtosha" (Abu Daawood ameipokea kwa lafdhi (maneno): "Ushahidi wa Khuzaimah ni (sawa na) ushahidi wa wanaume wawili"). Kwa hiyo, hakuna kulinganishwa kwa mtu yeyote mwingine naye, bila kujali kiwango chake cha fadhila na Taqwaa.

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.

'Illah ni lile jambo (au dhana) ambalo kwa ajili yake au kwa kusudi lake Hukm ilianzishwa (yaani, sababu ya kuwekwa kwake kisheria). Kwa maneno mengine, ni kichocheo au sababu (Baa'ith) ya Hukm. Ni msingi wa maandiko, ikimaanisha kuwa ndiyo inayomfanya 'Aql (akili) itoe hukumu juu ya tawi kwa hukumu ileile ya asili, kutokana na umoja wao na mfanano wao katika kuhusiana na 'Illah (sababu).

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).

Masharti yake ni yafuatayo:

The following are its conditions:

Ni lazima kwa ‘Illah kuwa dhahiri (Zhaahir) na si iliyofichika (au iliyojificha) ndani ya Asl (chanzo), ili uwepo wake uthibitike katika tawi (Al-Far’u), kwa lengo la kuunganisha au kufungamanisha tawi na chanzo kwa kuzingatia Hukm. Maana ya ‘Illah kuwa dhahiri ni kwamba inafahamika au kutambuliwa kupitia hisi, au baadhi ya hisi.

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.

Kwa hiyo, kuua kwa makusudi ndiko Sababu (sababu ya kisheria) ya Al-Qisaas (sheria ya kulipiza kisasi). Hata hivyo, kukusudia au hali ya kuwa kitendo kilifanywa kwa makusudi haiwezi kutambuliwa kwa hisi, wala hakuna anayejua hilo isipokuwa yule aliyefanya kitendo hicho. Kwa hiyo, Shaari' (Mwenye kuweka sheria)

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)

Ilianzishwa jambo lililo dhahiri (wazi) mahali pake, lililounganishwa nalo na linaloongoza kwake. Hiki ndicho chombo ambacho muuaji alikitumia, ambacho kwa asili yake ni miongoni mwa vitu vinavyoua, kama upanga, bunduki au rifle. Hivi ni vitu vilivyowekewa mipaka, hivyo 'Ulamaa walifanya Qiyaas juu yake kwa vitu vizito au vikubwa ambavyo navyo kwa asili yake huua, kama mawe na chuma (vipande vya chuma).

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).

Hii ina maana kwamba hukumu haitofautiani kulingana na tofauti za watu, tofauti za hali au mazingira, na tofauti za sehemu. Kwa mfano, kuua (Qatl) kilichotajwa katika kauli ya Mjumbe wa 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):

Mauaji haya ni Wasf Mundabit (sifa iliyo thabiti) kwa sababu ina uhalisia maalum na mdogo ambao hautofautiani kulingana na tofauti ya muuaji au aliyeuawa. Kwa hiyo inawezekana kufanya kipimo cha kulinganisha kuhusu muuaji wa Waarith (mrithiwa, yule anayerithiwa) na Mousaa Lahu (yule anayechukua kutoka kwenye wasia, yaani hadi theluthi ya mali iliyoachwa na kutengwa kwa hiari), ikiwa atamuua Moosiy (yule aliyefanya wasia), na hivyo muuaji huyo angekatazwa kuchukua Wasiyah (wasia).

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).

Kuhusu ugumu na shida (Mashaqqah), ambayo inadhaniwa kuwa ndiyo 'Illah ya kuruhusiwa kufungua saumu wakati wa safari, basi hiyo si Mundabit (thabiti na yenye kanuni maalumu). Hii ni kwa sababu mtu anaweza kusafiri na kukutana na ugumu, wakati mwingine anaweza kusafiri bila kukutana na ugumu wowote au shida yoyote, kutegemea tofauti za watu wenyewe, njia za usafiri zinazotumika, na tofauti za maeneo na hali ya hewa. Kwa hiyo, safari (Safar) haichukuliwi kuwa 'Illah, wala ugumu hauchukuliwi kuwa 'Illah, bali safari inachukuliwa tu kuwakilisha Sabab (sababu au chanzo) ya kuruhusiwa kufungua saumu, iwe safari hiyo imebeba ugumu au haijabeba. Kwa hiyo, inafuata kwamba kipimo cha kulinganisha (Qiyas) hakifanywi juu yake kwa sababu si 'Illah.

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.

Wasf Al-Munaasib kimegawanywa katika aina mbili au makundi: Al-Wasf Al-Mu’aththir na 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 kwa Hukm, na pia limeitwa 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:

Ni Wasf (maelezo) ambayo inaonyesha kwamba Hukm ni athari miongoni mwa athari zake, na hii ndiyo aina ya juu kabisa ya Munaasib. Mfano wa hili ni kauli ya Mtume wa 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):

Hadithi inaeleza kwamba Mtume wa Allah ﷺ alikuwa amekataza kuhifadhi nyama ya machinjio kwa lengo la kuwalisha Waarabu waliokuwa wakitembelea au wageni wapya waliokuwa na uhitaji wa chakula. Kwa hiyo hili ni andiko wazi kuhusu ‘Illah (sababu ya kisheria) ya kukatazwa kuhifadhi nyama, na ‘Illah hiyo ni wasafiri (Daaffah), ambao ni Waarabu waliokuwa na uhitaji wa chakula.

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.

Hii 'Illah ni Wasf Mu'aththir kuhusiana na Hukm ya kukataza kuhifadhi nyama ya sadaka (yaani, kuna uhusiano wa moja kwa moja kati ya 'Illah na Hukm).

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).

Lakini, lau ingesemwa kwa mfano: ‘Nimekukatazeni kuhifadhi kwa sababu ya wanaume wafupi au kwa ajili ya wanaume weupe’, basi sifa (Wasf) ya ‘mfupi’ na ‘mweupe’ haina athari yoyote kwa Hukm. Hii ni kwa sababu kuwa wafupi au weupe hakuwafanyi wawe na haja ya nyama ya kuchinjwa, jambo ambalo ni kinyume na lile lililotajwa katika Hukm (katika Hadeeth), kwa kuwa ukweli kwamba walikuwa na haja ya chakula ndio uliokuwa na athari katika kukatazwa kuhifadhi nyama ya kuchinjwa. Hiyo ni kwa sababu ‘Illah ndiyo kichocheo au sababu (Al-Baa’ith) ya hukumu, na ‘watu wenye haja’ ndio kichocheo na sababu (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)

kwa kutohifadhi nyama za dhabihu ili wale walio na uhitaji wapate mahitaji yao.

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

Hii basi ndiyo maana ya 'Illah kuwa Wasf Mu'aththir kuhusiana na Hukm.

Maandishi yameonyesha kwamba umri mdogo ndio 'illah ya kuchukua ulezi (Wilaayah) juu ya mali ya mtoto mdogo. Baadhi ya wanazuoni wamefanya qiyas ya Wilaayah juu ya nafsi (mtu) kwa kuilinganisha na Wilaayah ya mali, na hivyo wakaruhusu Waliy asimruhusu msichana ambaye yuko chini ya Wilaayah yake (ulezi wake) kuolewa bila ruhusa yake.

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.

Kwa hiyo, nguzo za Qiyaas katika mfano huu ni kama ifuatavyo:

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

Al-Asl (asili): Wilaaya (ulezi) juu ya mali.

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

Al-Far’u (tawi): Wilaayah juu ya Nafs (nafsi).

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

Al-Hukm (hukumu): Uwezo wa kutumia au kusimamia mali.

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

Kwa hiyo, uangalizi (wilaayah) juu ya mali na uangalizi juu ya nafsi (mtu) ni wa aina moja (jins), nayo ni uangalizi (wilaayah). Kutokana na hili hutokea hukumu ya kumtawalisha au kusimamia ndoa, kwa kuwa inawakilisha uangalizi juu ya nafsi.

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.

Maana yake ni: Kwamba ‘Illah inadhihirika katika Far’u (tawi).

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

kama inavyotimia katika asili (chanzo). Kwa hiyo, kuvurugwa (Al-Ilhaa') kutoka katika kutekeleza Swalaat ul-Jumu'ah kunatimia katika tawi kama vile kuogelea au kushiriki katika shughuli ya michezo, kama inavyotimia katika asili ya kufanya biashara. Ikiwa 'Illah si Wasf Muta'addiy (yaani, haienei hadi kwenye uhalisia zaidi ya yenyewe), basi Al-Qiyaas haifanyiki. Hii ni kama pale Wasf (sifa) inapowekewa mipaka katika asili (chanzo), kama katika Aayah:

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:

Hapa 'illah ya hukm, ambayo ni wajibu wa kupigwa viboko mia moja kwa mzinzi asiyeoa wala kuolewa, imewekewa mipaka kwa mzinzi mwenyewe, na haienei zaidi ya hapo. Kwa hiyo, hakuna kufanya qiyas kati ya vitendo vya ushoga na Zinaa, na havipewi hukumu yake. Kwa sababu hiyo, Zinaa (uzinzi) inachukuliwa kuwa sababu (sabab) ya kupigwa viboko, na si 'illah.

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.

Sharti hii inamaanisha kwamba 'Illah imetajwa au imepatikana ndani ya matini (Nass), kama vile Aya ya Qur'ani au Hadithi, au imepatikana ndani ya Ijmaa'.

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’.

Lakini ikiwa ilikuwa ni ‘Aqliyah (yenye msingi wa akili na hoja ya kiakili), na isiyotegemea maandiko ya Shari‘ah, basi haizingatiwi kuwa sahihi wala halali kufanya Qiyaas juu yake, na hukumu inayojengwa juu yake haizingatiwi kuwa hukumu ya Shari‘ah.

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.