Al-Qiyaas kwa lugha maana yake ni ‘At-Taqdeer’ (kukadiria, kupima). Inasemekana: “Nimefanya Qiyaas ya kitu kwa kitu kingine,” na “nimefanya Qiyaas juu yake,” yaani, nimekipima kwa kitu kingine (kinachofanana nacho). Al-Qiyaas pia, kwa mujibu wa lugha ya Kiarabu, ni ‘At-Taswiyah’ (kusawazisha, kulinganisha, kutulizana).

Al-Qiyaas linguistically means ‘At-Taqdeer’ (evaluation, measuring). It is said that I did Qiyaas of a thing with another thing and that I did Qiyaas upon it I.e. I measured it with something else (like it). AlQiyaas is also in according to the Arabic language ‘At-Taswiyah’ (levelling, equalisation, settling).

Kwa upande wa maana yake kwa mujibu wa Istilahi (maana ya kitaalamu)

As for its definition according to the Istilaah (definition terminology)

Kati ya wanazuoni wa Usūl, basi ni:

of the scholars of Usool then it is:

‘Ubaidullah Bin Mas’ood Al-Bukhaari alilifafanua kwa kusema:

‘Ubaidullah Bin Mas’ood Al-Bukhaari defined it by saying:

Ni upanuzi wa hukmu kutoka kwenye asili hadi tawi kutokana na 'illah (sababu) ya pamoja (inayounganisha).

It is the extension of the Hukm in respect to the origin to the branch due to a unifying (common) ‘Illah (reasoning).

Ash-Shawkaani katika kitabu chake ‘Irshaad Al-Fuhool’ alilieleza kuwa:

Ash-Shawkaani in his book ‘Irshaad Al-Fuhool’ defined it as:

Ni kutoa hukumu ya kitu kama hukumu ya kitu kingine ambacho hakikutajwa, kwa kuzingatia sababu ya pamoja iliyopo kati ya vitu hivyo viwili.

It is the extraction of the like of a Hukm that has been mentioned to that which has not been mentioned by way of a shared commonality between them both.

Ibn Qudaamah Al-Hanbaliy katika kitabu chake ‘Rawdat An-Naazhir’ alilifafanua kwa kusema:

Ibn Qudaamah Al-Hanbaliy in his book ‘Rawdat An-Naazhir’ defined it as:

Ni kubeba tawi juu ya asili kwa kuzingatia hukmu fulani, kwa sababu ya sifa ya pamoja iliyopo kati yao.

It is the carrying of the branch upon the origin in respect to a Hukm by way of a shared commonality between them.

Al-Ghazaaliy katika kitabu chake ‘Al-Mustasfaa’ alisema akifafanua Al-Qiyaas:

Al-Ghazaaliy in his book ‘Al-Mustasfaa’ said when defining AlQiyaas:

Ni kulipeleka jambo linalojulikana (Ma'loom) kwenye jambo jingine linalojulikana, kwa lengo la kuthibitisha Hukm kwa yote mawili au kuiondoa kutoka kwao, kutokana na kitu kinachofanana kinachoziunganisha katika kuthibitisha Hukm au Siffah (sifa), au katika kuziondolea hizo sifa.

It is carrying a known matter (Ma’loom) upon a known matter in respect to establishing a Hukm for them both or negating it from them due to a shared commonality that joins them in respect to affirming a Hukm or a Siffah (description/attribute), or in terms of negating them from them.

Al-‘Allaamah ‘Abdul ‘Aliy Al-Ansaariy alifafanua Al-Qiyaas kuwa:

Al-‘Allaamah ‘Abdul ‘Aliy Al-Ansaariy defined Al-Qiyaas as:

Ni kuweka sawa kati ya kile kilichonyamaziwa na kile kilichotajwa katika matini (kama kilivyopatikana) katika 'Illah ya Hukm (hukumu).

Aya hiyo inadai kuachwa kwa biashara wakati wa Swalaa ul-Jumu'ah, na inaonyesha katazo lake wakati wa Swalaa ul-Jumu'ah kwa kuwa ni 'Man'un' (kuzuiwa/kukatazwa) baada ya 'Ibaahah' (kuruhusiwa), wakati 'Illah' ya hilo ni Ilhaa'a (kuvurugwa/kughafilishwa) kutoka kwenye Swalaa ya Ijumaa.

The Aayah has requested the leaving of trade at the time of Salaat ulJumu’ah and indicates its prohibition at the time of Salaat ul-Jumu’ah as it represents a ‘Man’un’ (prevention/forbiddance) following an Ibaahah (permissibility)’ whilst the ‘Illah of that is the Ilhaa’a (distraction) from the Jumu’ah prayer.

Wanachuoni wa Mujtahidoon wamefanya qiyas ya biashara kwa kila kitendo kinachovuruga Swalah ya Ijumaa. Kwa hiyo wamesema kwamba kukodisha au kupangisha wakati wa Ijumaa ni Haramu kwa sababu nako kunavuruga Swalah, na vilevile kufanya michezo, kuhudhuria mhadhara na mengineyo kama hayo... Sababu ya hilo ni kwamba vitendo hivi na vinavyofanana navyo vina 'Illah ya kuvuruga Swalah ya Ijumaa. Hivyo wamechukua Hukmu ya kufanya biashara wakati wa Swalah, ambayo ni katazo lililotajwa katika Aayah, na kuitumia kwa kitu ambacho 'Illah hiyo pia imo ndani yake.

The Mujtahidoon have made analogy upon the trade to any action that distracts from the Jumu’ah prayer. So they said that renting or leasing at the time of Jumu’ah is Haraam because it also distracts from the prayer and similarly practising sport or attending a lecture and so forth... The reason for that is that these actions and what is similar to them contain the ‘Illah of distraction from the Jumu’ah prayer and as such they have taken the Hukm of trading at the time of the prayer, which is the prohibition that has been mentioned in the Aayah, and applied it to that which the ‘Illah is also present in.

Kwa hiyo, tukitumia ufafanuzi wa kwanza wa Qiyaas kwa mfano huu, tutafikia hitimisho lifuatalo:

Therefore, if we were to apply the first definition of Qiyaas upon this example we would come to the following conclusion:

Michezo inakatazwa wakati wa Swalaat ul-Jumu'ah, pamoja na katazo la biashara wakati wa Jumu'ah, kwa sababu kila moja kati yake inaondoa umakini kutoka kwenye utekelezaji wa Swalaat ul-Jumu'ah, au kwa sababu michezo na biashara zinafanana kwa upande wa 'Illah, ambayo ni kuvuruga swalah ya Ijumaa.

Practising sport is prohibited at the time of Salaat ul-Jumu’ah joined to the prohibition of trading at the time of Jumu’ah because each of them distracts from the performance of Salaat ul-Jumu’ah or due to the unifying of sport and trade in respect to the ‘Illah which is distraction from the Jumu’ah prayer.