Hii ni pale ambapo hukumu inapothibitishwa na Sunnah, jambo linalolazimu kupinga Qiyaas na kuikataa, ndani ya uhalisia miongoni mwa uhalisia. Mfano wake ni kile kilichopokewa kuhusu usahihi wa kufunga pale mtu anapokula au kunywa kwa kusahau. Qiyaas iliamuru kufungua saumu, lakini uwepo wa maandiko yanayoongoza kwenye usahihi wa saumu ulisababisha Hanafiyah kuikataa Qiyaas katika muktadha huu.

This is when a Hukm is established by the Sunnah that makes it necessary to oppose the Qiyaas and to reject it, within a reality from amongst the realities. An example of this is found in what has been narrated in relation to the validity of fasting when food or drink is consumed accidently. The Qiyaas dictated the breaking of the fast however the presence of the text guiding to the validity of the fast made the Hanafiyah reject the Qiyaas within this context.

Mfano mwingine kuhusu Hanafiyah unahusu kubatilika kwa wudhuu' na kucheka kwa sauti kubwa wakati wa Swalah. Qiyaas inaelekeza kuwa Swalah peke yake ndiyo inayobatilika, kwa kuwa kasoro ipo ndani yake pekee. Na ikiwa kasoro ipo katika Mashruut (jambo lenye masharti), ambalo ni Swalah, kasoro hiyo (Khalal) haiendi zaidi ya hapo hadi kwenye Sharti, ambalo ni wudhuu'. Hata hivyo, kinachobatilisha wudhuu' ni Sunnah, kwa sababu Nabii ﷺ alitangaza kuwa wudhuu' wa wale waliocheka kwa sauti kubwa katika Swalah yao kutokana na kumuona kipofu akianguka ni batili.

Another example in respect to the Hanafiyah relates to the invalidation of the Wudoo’ and the loud burst of laughter during the Salaah. Qiyaas dictates that the Salaah alone is invalidated as the fault or defect lay in it alone. And if the fault lay in the Mashroot (conditioned matter) which is the Salaah that fault (Khalal) does not extend beyond that to the Shart (condition) which is the Wudoo’. However, that which nullifies the Wudoo’ is the Sunnah because the Nabi (saw) declared the Wudoo’ of those who had laughed out loud in their Salaah as a result of seeing a blind man tumble to be invalidated.

Kwa hiyo, Istihsaan inayotokana na Sunnah inapingana na Qiyaas katika hali hizi mbili, na kwa hiyo Sunnah inachukuliwa na si Qiyaas.

Consequently, the Istihsaan taken from the Sunnah is in opposition to the Qiyaas in these two scenarios and consequently the Sunnah is taken and not the Qiyaas.

Hii inamaanisha kuiacha Qiyaas katika Mas’alah (suala) kwa sababu ya kuwepo kwa Ijmaa’ juu ya jambo jingine tofauti na lile ambalo Qiyaas ilimpelekea mtu ndani ya suala hilo.

This means leaving the Qiyaas in a Mas’alah (issue) due to the convening of an Ijmaa’ upon other than what the Qiyaas led to within that issue.

Hii ni kama Ijmaa' ya Waislamu kuhusu uhalali wa mkataba wa Istisnaa' (kuagiza kitu kitengenezwe). Mfano wake ni makubaliano yako na seremala wa kukutengenezea kabati la nguo lenye sifa fulani. Qiyaas isingeruhusu hilo, kwa sababu jambo ambalo mkataba ('Aqd) unafanywa juu yake ni kitu ambacho hakipo, wakati ambapo Shaari' (mtunga sheria) ameharamisha mkataba juu ya kitu ambacho hakipo.

That is like the Ijmaa’ of the Muslims upon the validity of the contract of Istisnaa’ (ordering something to be manufactured). This would be like your agreement with a carpenter to make a wardrobe for you of a particular description. Qiyaas would not permit that because the matter the agreement (i.e. the contract (‘Aqd)) is being made upon that which does not exist in the case where the Shaari’ (legislator) has prohibited the contract upon that which does not exist.

Hapa Istihsaan inaonekana katika kuchukua kutoka kwenye Ijmaa', ambayo inathibitisha uhalali wa Istisnaa' (utengenezaji), na inapingana na Qiyaas, ambayo inaharamisha kufanya mkataba wa aina hii juu ya kitu kisichokuwepo, kama lile kabati la nguo katika mfano uliotajwa hapo juu.

Here the Istihsaan is reflected in taking from the Ijmaa’ which states the permissibility of Istisnaa’ (manufacturing) and is contrary to the Qiyaas that states the impermissibility of convening such a contract upon that which does not exist, like the wardrobe in the above example.

Hanafiyah wanakubali kanuni (qaa'idah): ‘Ad-Darooraat Tubeehu l-Mahzhooraat’ (Dharura huruhusu yale yaliyokatazwa). Kwa hiyo, mujtahid anapokuta dharura (hitaji la lazima) ndani ya suala (mas'alah), huacha Qiyaas na kufuata kanuni isemayo: ‘Dharura huruhusu yale yaliyokatazwa’. Mfano wa hili ni kutakasa ardhi na visima, kwa sababu haiwezekani kuvitakasa kwa kufuata Qiyaas. Hiyo ni kwa sababu haiwezekani kumwaga maji juu ya bwawa au kisima ili vitakaswe, kwani maji yanayoingia kwenye bwawa au kisima huwa najisi yanapogusana na najisi, kama vile ndoo inavyokuwa najisi kwa kugusana na maji na kurudi kuwa najisi. Kwa hiyo, kwa sababu ya hitaji la lazima, walitumia Istihsaan kuacha kufanya kazi kwa mujibu wa Qiyaas.

The Hanafiyah adopt the Qaa’idah (principle): ‘Ad-Darooraat Tubeehu l-Mahzhooraat’ (The necessities make the prohibited matters permissible). So when or if the Mujtahid found a Daroorah (necessity) within a Mas’alah (issue) he would leave the Qiyaas and adopt in accordance to the dictates of the Qaa’idah: ‘The necessities make the prohibited matters permissible’. An example of this is the purifying of the land and the wells because it is not possible to purify them when we have adopted Qiyaas. That is because it is not possible to pour water upon the basin or well for it to be purified as the water entering the basin or well becomes impure upon coming into contact with the Najas just as the bucket becomes impure by coming into contact with the water and returns as being Najas (impure). Therefore, due to necessity of the need they utilised Istihsaan to abandon working in accordance to the dictates of the Qiyaas.

Wanafiqhi walihukumu kwamba kisima au beseni la maji litatakaswa kwa kuteka idadi kubwa ya ndoo za maji sawa na kiasi cha Najaasah (najisi), mpaka, kwa kurudia kuteka na kumwaga (yaani kubadilisha), uwiano wa najisi hupungua, hata kama haijaondolewa kabisa.

The Fuqahaa’ evaluated that the well or water basin would be purified by scooping out a large number of bucketfuls of water corresponding to the (amount of) Najaasah (impurity) until, by repeating the scooping and pouring (i.e. replacing), the proportion of the Najaasah is lessened, even if it is not completely removed.

Hii ni kulingana na maoni ya Hanafiyah kuhusu kuacha Qiyaas inayoamuru kuondoa Najaasah (kabisa) huku wakichukua Istihsaan Ad-Daroorah inayopuuza baadhi ya Najaasah (uchafu) inayobaki. Upinzani wa Istihsaan dhidi ya Qiyaas kulingana na Hanafiyah kuhusu aina mbili za kwanza: 'Istihsaan As-Sunnah' na 'Istihsaan Al-Ijmaa'', unawakilisha mgongano kati ya matini zenye 'Ilal za Shar'iyah (sababu) na matini nyingine ndani ya suala hilo hilo (Mas'alah) kutoka katika Sunnah na Ijmaa'. Wanachuoni (Ulamaa') wamelichunguza mgongano huu na wameweka kanuni (Qawaa'id) zake, ambazo tutazijadili katika sehemu ya pili ya 'Al-Waadih Fee Usool ul-Fiqh' Inshaa Allah. Kanuni hizo ni kama vile 'Umoom na Khusoos, Istithnaa' na At-Ta'aadul na At-Taraaajeeh.