Ushahidi kwamba Qiyas ni chanzo cha Shari'ah ni kwamba 'Illah inategemea au inatokana na nasi ya Shari'. Nasi hizi za Shari' ni Qur'ani, Sunnah, au Ijma' ya Maswahaba. Vyanzo hivi vitatu vimethibitishwa kuwa vyanzo vya kuaminika (qat'i) vya Shari'ah ambavyo hakuna mtu anayeweza kutofautiana navyo. Kwa hiyo, ushahidi kwamba 'Illah ipo katika nasi kwa ujumla ni wa qat'i, na hali hiyo hiyo inatumika kwa Qiyas. Nasi inapotaja sababu ya hukumu fulani, kupanua hukumu hiyo hadi suala jingine lolote lenye sababu hiyo hiyo kunachukuliwa kuwa ni utumiaji mwingine wa maandishi ya Aya au Hadith.

The evidence that Qiyas is a source of Shar'iah is that the „Illah is based upon or derived from a Shari‟ text. These Shari‟ texts are the Quran, the Sunnah, or Ijma' as-Sahabah. These three have been proven as definitive sources of Shari‟ah upon which no one can disagree upon. Therefore, the evidence that the „Illah exists in the text in general is definitive (Qata‟i) and this is also the case for Qiyas. When a text mentions a reason for a rule, extending this rule to any other issue having the same reason is considered another application for the text of the Ayah or Hadith.

Mtume ﷺ alionyesha Qiyas na kuiona kuwa ni Dalili ya Kisheria. Masahaba walimfuata katika jambo hili, nao pia walikiona Qiyas kuwa ni Dalili ya Kisheria ya kutoa hukumu. Mtume ﷺ alimwambia Mu'adh na Abu Musa al-Ash'ari alipowateua kuwa makadhi huko Yemen:

The Prophet (saw) demonstrated Qiyas and considered it as a Shari‟ Daleel. The Sahabah followed him in this regard, and they also considered Qiyas as a Shari‟ Daleel to extract rules. The Prophet (saw) said to Mu'adh and Abu Musa al-Ashari when he appointed them as judges in Yemen:

"Utahukumu kwa kitu gani?" Wao walisema: "Ikiwa hatutapata hukumu katika Kitabu au Sunnah, tutalinganisha suala lisilojulikana na suala linalojulikana, kisha tutalitekeleza." (Al-Ihkam cha Al-Amidi)

“What will you judge with?” They said, “If we do not find the rule in the Book or the Sunnah, we will compare the unknown issue with the known issue, and we will apply it.” (Ihkam of Amidi)

Mtume ﷺ pia alionyesha Qiyas katika Hadith ifuatayo: Mtume ﷺ alimwambia Sahabiyah aliyemuuliza kuhusu kufanya Hajj kwa niaba ya baba yake, "Kama baba yako angekuwa na deni na wewe ukamlipia, je, ingetosha?" Akasema, "Ndiyo." Akasema, "Ndivyo ilivyo kwa deni la Allah."12

The Prophet (saw) also demonstrated Qiyas in the following Hadith: The Messenger (saw) said to a Sahabiyah when she asked regarding making Hajj on behalf of her father, "If your father owed a debt and you paid it for him, would that suffice?" She said, "Yes." He said, "The same is for the debt of Allah."12

Ili kuwafundisha Waislamu, Mtume ﷺ aliwaonyesha Waislamu jinsi ya kulinganisha deni analodaiwa mtu na Mwenyezi Mungu na lile analodaiwa mtu na mwanadamu, kiasi kwamba kulilipa kunatimiza wajibu. Hivyo, kanuni hii inathibitisha kukubaliwa kwa suluhu ya deni. Kwa upande mwingine, kanuni ya Hukm inayojulikana inaweza kuwa ya kukanusha. Kwa mfano, Umar (ra) alimuuliza Mtume ﷺ kuhusu iwapo busu la mfungaji linavunja funga au la. Mtume ﷺ akasema: "Vipi ukisukutua mdomo wako, je, hilo linavunja funga?" Akajibu, "Hapana" (Ahmad).

In order to instruct the Muslims, the Prophet (saw) showed the Muslims how to compare the debt owed to Allah to that owed to a human being, such that paying it back fulfills the obligation. Thus, the rule confirms the acceptance of the settlement of the debt. On the other hand, the rule of the known Hukm may be one of negation. For example, Umar (ra) asked the Prophet (saw) regarding whether or not the kiss of a fasting person would break the fast. The Messenger (saw) said: "What if you rinse your mouth, does that break the fast? He replied „No‟" (Ahmad)

Mtume ﷺ alimwonyesha Umar (ra) jinsi ya kufanya Qiyas kwa kulinganisha busu la mfungaji na kusukutua mdomo, na kuonyesha kwamba hakuna kati ya hivyo viwili kinachoharibu funga.13

The Prophet (saw) showed Umar (ra) how to perform Qiyas by comparing the kiss of the fasting person to the rinsing of the mouth and showing that neither breaks the fast.13

Kuwepo kwa 'Illah ndiko jambo la pamoja ambalo kulinganisha kunafanyika. Hadith ifuatayo ni mfano mwingine wa dhana ya 'Illah katika Qiyas:

The existence of an „Illah constitutes the common matter upon which comparisons take place. The following Hadith is another illustration of the concept of „Illah in Qiyas:

Mtume ﷺ alipoulizwa kuhusu kubadilishana tende mbivu kwa tende kavu, akauliza: "Je, tende mbivu hupungua uzito zikikauka?" Wakasema, "Ndiyo." Akasema, "Basi, hapana." (Daraqutni)

When the Messenger (saw) was asked about the trading of mature dates with dry dates, he asked: "Do the mature dates become lighter (in weight) if they dry up?" They said, "Yes." He said, "Then, no." (Daraqtuni)

Kulingana na 'Illah, Mtume ﷺ alionyesha Qiyas kwa kupanua hukumu ya Riba hadi kwenye biashara ya tende zilizoiva kwa tende kavu.

Based upon the „Illah, the Prophet (saw) demonstrated Qiyas by extending the rule of Riba to trading mature dates with dry dates.

Ibn Abbas alisimulia, "Mwanamke mmoja alisema, 'Ee Mjumbe wa Allah, mama yangu amefariki akiwa na nadhiri ya kufunga; je, nifunge kwa ajili yake?' Naye ﷺ akasema:"

Ibn Abbas narrated, "A woman said, 'O Messenger of Allah, my mother died owing a vow to fast; should I fast for her?' He (saw) said:

"Je, ikiwa mama yako alikuwa na deni na ukalilipa kwa niaba yake, je, hilo lingetosha?" Akasema, "Ndiyo." Akasema, "Basi, fungia mama yako."" (Muslim)

“What if your mother owed a debt and you paid it back for her, would that settle it?‟ She said, 'Yes.' He replied, „Then, fast for your mother.‟” (Muslim)

Abdullah ibn Zubair (ra) amesimulia:

Also, 'Abdullah ibn Zubair (ra) narrated:

"Mtu mmoja kutoka kabila la Khath'an alimwendea Mtume wa Allah ﷺ akasema: 'Baba yangu alisilimu akiwa mzee, hawezi kupanda ngamia, na wakati huo huo ana wajibu wa kuhiji. Je, nihiji kwa niaba yake?' Mtume ﷺ akasema: 'Je, wewe ni mtoto mkubwa zaidi?' Akasema: 'Ndiyo.' Mtume ﷺ akajibu: 'Je, ikiwa baba yako angekuwa na deni nawe ukalilipa, je, lingetimia?' Akasema: 'Ndiyo.' Mtume ﷺ akasema: 'Basi hiji kwa niaba yake.'" (Ahmad)

"A man from Khath'an (a tribe) came to the Messenger of Allah (saw) and said, 'My father embraced Islam at an old age, and he cannot ride the camel and at the same time he is obligated to perform Hajj. Should I perform Hajj for him?' The Prophet (saw) said, 'Are you the eldest son?' He said, 'Yes.' The Messenger (saw) replied, 'What if your father owed a debt and you paid it back, would that settle it?' He said, 'Yes.' The Prophet (saw) said, 'Then perform Hajj for him.'" (Ahmad)

Katika Hadithi zote mbili, Mtume aliwafundisha Waislamu jinsi ya kufanya qiyas kati ya deni la Allah katika Saumu na Hija na deni la kibinadamu. Zote mbili zina 'Illah ile ile, nayo ni kuwepo kwa deni linalopaswa kulipwa. Kwa kuwa ufafanuzi wa Qiyas umetolewa kutoka katika Hadithi za Mtume ﷺ, ufafanuzi huo unachukuliwa kuwa Hukm Shari‛. Hukumu inayotolewa kupitia Qiyas ni Hukm Shari‛ inayopaswa kufuatwa kama Hukm Shari‛ nyingine zinazotolewa kutoka vyanzo vingine vya sheria. Ufafanuzi na kanuni za jumla zinazotolewa kutoka kwenye dalili zenyewe huchukuliwa kuwa Ahkam Shar'iah.

In both Ahadith, the Messenger instructed the Muslims how to draw the analogy between the debt of Allah in fasting and Hajj and the debt to a human being. Both of them share the same „Illah, which is the existence of a debt that must be paid. As the definition of Qiyas is derived from the Ahadith of the Prophet (saw), the definition is considered a Hukm Shari‟. The rule that is extracted through Qiyas is a Hukm Shari‟ that must be followed as any other Hukm Shari‟ extracted from other legislative sources. The definitions and general rules which are extracted from the evidences are themselves considered Ahkam Shar'iah.

Qiyas inategemea 'Illah, ambayo ni sababu ya pamoja kati ya mambo mawili yoyote. Ikiwepo 'Illah, basi Qiyas inaweza kufanywa; vinginevyo Qiyas haiwezekani. Kwa mujibu wa maoni yenye nguvu zaidi, 'Illah lazima iwe imetajwa au imetolewa kutoka kwenye maandiko ya Shari'ah. Ikiwa ni hivyo, Qiyas hiyo itakuwa ya Shari'ah kwa kuwa 'Illah imetajwa na maandiko ya Shari'ah. Kwa mtazamo huu, ikiwa 'Illah hiyo haijatajwa wala kutolewa kutoka kwenye maandiko ya Shari'ah, basi Qiyas haiwezi kuchukuliwa kuwa sahihi kwa mtazamo wa Shari'ah, wala haiwezi kuchukuliwa kuwa dalili sahihi.

Qiyas is established upon an „Illah, which is the common motive between any two issues. If an „Illah exists, then Qiyas can be performed otherwise Qiyas is not possible. According to the strongest opinion the „Illah must be stated or derived from a Shari‟ text. If this is the case, this Qiyas would be Shari‟ because the „Illah has been stated by a Shari‟ text. According to this view if this „Illah has not been stated or derived from a Shari‟ text, then the Qiyas cannot be considered valid from a Shari‟ perspective nor can it be considered as a valid daleel.

Imethibitishwa kwamba Maswahaba walitumia Qiyas katika matukio mengi. Abu Bakr (ra) alipompa bibi mzaa mama urithi na si bibi mzaa baba, baadhi ya Ansar walimwambia:

It is documented that the Sahabah used Qiyas in many instances. When Abu Bakr (ra) gave inheritance to the maternal grandmother and not the paternal one, some of the Ansar told him:

"Umewapa urithi mwanamke (bibi wa upande wa mama) kutoka kwa marehemu (mjukuu), ambaye, kama angekuwa yeye ndiye marehemu, mjukuu huyu asingerithi kutoka kwake. Kwa upande mwingine, umemwacha nje mwanamke (bibi wa upande wa baba) ambaye, kama angefariki, mtu huyu angerithi kutoka kwake. Kwa hiyo wapeni sehemu ya sita ya urithi." Abu Bakr alipoisikia Qiyas hii, alibadilisha hukumu yake na kuweka hukumu mpya. Katika mfano mwingine, Umar (ra) alikuwa na shaka kuhusu kutekeleza adhabu ya kifo kwa kundi linalomuua mtu. Ali (ra) alimwambia:

"You have given inheritance to a woman (the maternal grandmother) from a dead person (the grandson) who, if she were the dead person, he would not inherit from her. On the other hand, you left out a woman (the paternal grandmother) who, if she died, this person will inherit from her. So give them the one-sixth of the inheritance." When Abu Bakr heard this Qiyas, he changed his rule and established the new rule. In another example, Umar (ra) doubted applying the death penalty for the group that kills a person. Ali (ra) told him:

"Ee Amiri wa Waumini, je, kama kikundi cha watu kiliiba, ungekata mikono yao?" Umar akasema, "Ndiyo," naye Ali akajibu, "Hili ni sawa na hilo." Hivyo, Ali alifanya Qiyas kwa adhabu ya kifo cha kikundi cha watu kwa msingi wa adhabu ya wizi wa kikundi cha watu.

"O Ameer al Mu'mineen. If a group stole, would you cut their hands?" Umar said, "Yes," and Ali replied, "This is the same." Thus, Ali made Qiyas for the death penalty of a group based upon the penalty of theft for a group.

Ushahidi wa Qiyas ni matini za Shari'ah zenye 'Illah. Uwepo wa 'Illah unamaanisha kwamba tunafuata hoja ya maandishi (ma'qool an-nass) ya Kitaab na Sunnah. Kwa sababu hoja hiyo haitokani na akili, bali ni maandishi yenyewe. Ikiwa hoja ya maandishi inaenea hadi jambo jipya, basi tunalazimika kuipanua, la sivyo tusingekuwa tumefuata maandishi hayo.

The evidence for Qiyas is the Shari‟ah texts which contain „Illah. The presence of an „Illah entails that we follow the rationale of the text (ma‟qool an-nass) of the Kitaab and Sunnah. Since the rationale is not from the mind but the text itself. If the rationale of the text extends to a new matter then we are obliged to extend it, otherwise we would not have followed the text.