Al-Qiyos asosi tarmoqning (far’) asl (manba) bilan bitta ‘illat (sabab) bo‘yicha umumiy bo‘lishiga qurilgan, ammo ‘illat tarmoqda asldagiga qaraganda kuchliroq (yoki aniqroq) bo‘lishi mumkin. Bu qiyos al-avlo hisoblanadi.

Al-Qiyaas is built or based upon the shared commonality of the Far’u (branch) with the ‘Asl (origin) in respect to one single ‘Illah however the ‘Illah could be stronger (or more evident) in the branch than it is in the origin. This is the Qiyaas Al-Awlaa.

Bu, shoxdagi holat asl holatga teng bo'lishi ham mumkin. Buni Al-Qiyos Al-Musoviy deb ataladi.

It could also be equal in the branch as it is in the origin. This is called Al-Qiyaas Al-Musaawiy.

Va u shoxda asldagiga qaraganda zaifroq bo‘lishi mumkin. Bu al-Qiyos al-adno deb ataladi.

And it could be weaker in the branch than it is in the origin. This is called Al-Qiyaas Al-Adnaa.

Bu shunday holat: shoxda (far') ‘illat asldagiga qaraganda kuchliroq bo‘ladi va shuning uchun hukmning shoxda isbotlanishi (yoki tasdiqlanishi) asldagiga nisbatan avlo (ya’ni yanada aniqroq yoki yanada munosib) bo‘ladi.

This is when the ‘Illah of the branch (Far’u) is stronger than it is in origin (Asl) and so the establishment (or proof/affirmation) of the Hukm in the branch is Awlaa (more evident or applicable) than in respect to the origin.

Misol:

Example:

Alloh Ta'olo aytadi:

Allah Ta’Aalaa says:

Bu matn at-Ta’feef (norozilik yoki nafrat bildirish) ni man etadi.

The text here prohibits At-Ta’feef (showing displeasure/disdain)

…ota-onaga nisbatan va ‘illat — lafzda (ma’nosi bo‘yicha) zarar yetkazish ma’nosida mavjud bo‘lgan narsadir. Ushbu zarar ‘illati ota-onani urishda yanada kuchli va qattiqroq shaklda ham mavjud. Demak, ota-onani urishni man qilish (bu tarmoq) ota-onadan norozilik bildirishni man qilishdan (bu asos) ko‘ra avlo (ko‘proq o‘rinli/samaraliroq)dir.

towards the parents and the ‘Illah is that which is contained within the Lafzh (expression) in terms of (the meaning of) harm. This same ‘Illah of ‘harm’ is present in the act of hitting the parents in a more powerful and stronger manner. Consequently, the prohibition of hitting the parents (which is the branch) is Awlaa (more effective/fitting) than the prohibition of showing displeasure towards the parents (which is the origin).

Ba'zi usul olimlari, ota-onaga qo'l ko'tarishning harom ekanligi qiyos bilan emas, balki nassning o'zi bilan sobit bo'ladi, deb hisoblaganlar. Chunki nassning mafhumi (ya'ni nassdan ishora yo'li bilan tushuniladigan ma'no) qiyossiz o'sha harom qilinganlikka dalolat qiladi va yo'naltiradi. Bu, pastroq yoki kichikroq narsa orqali undan yuqoriroq yoki kattaroq narsaga e'tibor qaratishdir. Shunday ekan, ta'fif (norozilik bildirish) nassning mantuqi (ya'ni so'zlardan to'g'ridan-to'g'ri tushuniladigan ma'no) bilan harom bo'ladi, urish yoki so'kish esa nassning mafhumi (ishora yo'li bilan tushuniladigan ma'no) bilan harom bo'ladi. Bu to'g'ri qarash hisoblanadi.

Some of the scholars of Usool held the opinion that the prohibition of hitting the parents is established by the very text itself and not by Qiyaas. That is because the Mafhoom of the text (i.e. what is understood from the text by implication) indicates and guides to that prohibition without (the need of) Qiyaas. It represents alerting or drawing attention to what is higher or greater through that which is lower or lesser than it. So the Ta’feef (displaying displeasure) is Muharram (prohibited) by the Mantooq of the text (i.e. what is expressly understood from the worded expressions) whilst hitting or insulting is prohibited through the Mafhoom of the text (i.e. the implied understanding) and this represents the correct view.

Xuddi shunga o‘xshash yana bir misol Alloh Taolonining quyidagi so‘zida uchraydi:

Similarly, another example of this is found in the Qawl of Allah Ta’Aalaa:

Ayatdan qiyossiz tushuniladiki, bu toifadagi odamlar dinor miqdoridan kattaroq narsa borasida ishonchli emaslar.

It is understood from the Aayah without Qiyaas that this category of people are not trustworthy in respect to that which is greater than a Deenaar.

Bu yerda asl (asos)dagi ‘illat far’ (tarmoq)dagi ‘illat bilan teng (musaaviy) bo‘ladi va qiyosning ko‘p qismi shu toifa atrofida aylanadi. Biz oldinroq keltirgan misolda, ya’ni juma namozi vaqtida savdo-sotiq qilishning man etilishi illati namozdan chalg‘itish (ilhaa’) bo‘lsa, ijaraga olish yoki ijaraga berish (ijaarah) yoki masalan, sport bilan shug‘ullanish kabi tarmoqni ifodalovchi chalg‘itish savdo-sotiq qilishda topilgan chalg‘itishga nisbatan teng bo‘ladi.

This is where the ‘Illah in the Asl (origin) is equal (Musaawiy) to the ‘Illah in the Far’u (branch) and most of Qiyaas revolves around this category. In the example that we mentioned earlier which is the ‘Illah of the prohibition of conducting trade as the time of Salaat ulJumu’ah represented in the ‘Illah of Ilhaa’ (distraction) from the performance of the Salaah, then the distraction due to Ijaarah (leasing/renting) or engaging in a sporting activity for instance, which represents the branch, is equal in respect to the distraction found in the act of conducting trade.

Misollar:

Examples:

Uning Qavli Ta’ola:

His Qawl Ta’Aalaa:

Bu oyatning ushbu qismi Allloh elchisi (s.a.v.) ga o‘ljani (ganimatni) kambag‘al musulmonlar o‘rtasida taqsimlash va tarqatish haqidagi iltimosdan keyin nozil bo‘lgan. Hukmning sababi (illat) shuki, boylik faqat boylar yoki badavlatlar o‘rtasida aylanib qolmasin. Shunga ko‘ra, fay’ (o‘lja) kambag‘allarga tarqatilishi haqida buyruq kelgan.

This part of the Aayah came after the request to the Messenger of Allah (saw) to divide and distribute the spoils (booty) amongst the poor Muslims and the ‘Illah (reason) is so that the wealth does not remain circulating amongst the wealthy or rich alone. As such, the command came for the spoils (Al-Fai’) to be distributed upon the poor.

Umar ibn al-Xattob (roziyallohu anhu) Iroqning zo‘rlik bilan fath qilingan yerlarini shu boylikka qiyos qildi. Shunga ko‘ra, u erlarni asl egalari qo‘lida qoldirdi, ular Xaroj to‘lash sharti bilan, va bu Xarojning daromadi kambag‘al musulmonlarga taqsimlanishi va Qiyomat kunigacha ularning ishlarini ta’minlash uchun ishlatilishi maqsadida.

‘Umar ibn Al-Khattaab (ra) made Qiyaas (analogy) with the lands of Iraq that had been opened by force upon that wealth. As such he kept it in the hands of its original people upon the basis that they pay Kharaaj and so that the revenue of this Kharaaj would be distributed upon the poor Muslims and be used to foster their affairs until the Day of Judgement.

Demak, boylikning ma'lum bir tabaqa o'rtasida aylanishining oldini olish illat ('illah) hisoblanadi va bu illat ganimat yoki o'ljada namoyon bo'ladigan boylikka va Xaroj (yer solig'i) ifodalaydigan boylikka nisbatan teng ravishda tatbiq etiladi.

Consequently, preventing the circulation of wealth amongst a particular class represents the ‘Illah and this ‘Illah is equal or applies equally in respect to the wealth manifested in spoils or booty and the wealth which is represented in the Kharaaj.

Bu holat 'illat far'da (tarmoqda) asl (ildiz)dagiga nisbatan zaifroq yoki kamroq darajada намоён bo'lganda yuz beradi.

This is when the ‘Illah is realised weaker or to a lesser degree in the Far’u (branch) than it is realised in the Asl (origin).

Ba'zilar buni, ular mast qiluvchilikni xamrning tahrim (taqiqlanishi) uchun 'illat deb hisoblagan holatda, ushbu iskor (mast qilish) 'illatiga nisbatan qo'llaganlar.

Some have utilised that in respect to the intoxication that they regarded to represent the ‘Illah for the Tahreem (prohibition) of Khamr in the case where this ‘Illah of Iskaar (causing intoxication)

arpa tayyorlangan spirtli ichimlik, masalan, xurmo ichimligiga qaraganda kuchsizroq bo‘lishi mumkin.

could be weaker in a barley alcoholic beverage than a date beverage for example.

Iskaar (mastlik keltirish) taqiqlanish uchun sabab (sabab) bo'ladi, illat ('illah) emas. Uzum xamriga qiyos qilingan va xurmodan tayyorlangan nabiz kabi boshqa ichimliklar aslida xamr (spirtli ichimlik) hisoblanadi, shuning uchun matn ularni qiyossiz o'z ichiga oladi va qamrab oladi. Chunki Allohning Elchisi ﷺ shunday degan:

Iskaar (causing intoxication) is the Sabab (cause) of the prohibition and not the ‘Illah and what they have made analogy upon with the Khamr of grapes like the Nabeedh (other fermented beverages from dates for example) then it is in its reality Khamr (alcohol) and the text already includes and encapsulates it without Qiyaas. That is because the Messenger of Allah (saw) said:

Shuning uchun "xamr" so'zi aqlni qoplaydigan va uni xiralashtirib, bir xil fikrlashga olib keladigan har qanday narsaga nisbatan qo'llanadi. Demak, mast qiluvchi (iskar) bo'lish illat emas. Agar u illat bo'lganida, mast qilmaydigan miqdordagi xamrni ichish mubah bo'lar edi, holbuki Shoriy' (qonun chiqaruvchi) uning taqiqlanishini Allohning Elchisi ﷺ ning so'zi bilan bayon qilgan.

Therefore, the word Khamr is applied to everything that intoxicates the mind, where it clouds it and makes it dull-witted. Consequently, Iskaar (causing intoxication) is not an ‘Illah. Had it been the ‘Illah then drinking a portion of Khamr without that causing intoxication would be Mubaah (permissible) whilst the text of the Shaari’ (legislator) has mentioned its prohibition by the statement of the Messenger of Allah (saw):

Shunday qilib, quyi (adnaa) narsani yuqori (a'laa) narsaga qiyos qilishda hech qanday dalolat (ishora) yo'q. Shu bois, Allohning Ta'olo quyidagi so'zi haqida:

There is therefore no Dalaalah (indication) in respect to the Adnaa (lower) being analogised with the A’alaa (higher). So in respect to the Qawl of Allah Ta’Aalaa:

Lafzning mantuqi (aniq ifodalangan ma'nosi) shuni bildiradiki, agar ulardan bir kishiga katta miqdorda mol berilsa, uni saqlab, qaytarib beradigan kishilar bor. Lafzning mafhumi (nazarda tutilgan, anglashiladigan ma'nosi) shuni bildiradiki, agar shunday kishilarga bir qintordan kamroq narsa berilsa ham, ular uni saqlab, qaytarib yoki to'lab berishadi (darhol). Bu qiyos orqali emas, balki mafhumning dalolati orqali anglashiladi va keltirib chiqariladi.

The Mantooq (expressed meaning) of the Lafzh (wording) indicates that there are people whom if you were to give them a great amount of money they would safeguard it and return it. The Mafhoom (implied meaning) of the Lafzh indicates that if the like of these people were to be given less than a Cantar (great amount) they would safeguard it and return or repay it (readily). This is not understood or derived by Qiyaas but rather from the Dalaalah (indication) of the Mafhoom (the understanding that is implied).

Qiyos darajasi va kuchiga ko'ra ikki turga bo'linadi: jaliy (aniq) va xafiy (yashirin).

Al-Qiyaas is divided in terms of its level and strength into two categories: Jaliy and Khafiy.

Bu shunday turki bo‘lib, unda asl va far’ o‘rtasida har birida ‘illatning amalga oshishi jihatidan hech qanday farq yo‘q. Bu yuqorida zikr qilingan Qiyos al-Musaaviy bilan bog‘liq holda ko‘rinadi, va ba’zilar ‘illat ham Qiyos al-Avlo’da, ham Qiyos al-Musaaviy’da amalga oshadi, deb aytganlar.

This is the type in which there is no differentiator between the Asl (origin) and the Far’u (branch) in respect to realising the ‘Illah within each of them. This is evident in respect to the Qiyaas Al-Musaawiy mentioned previously and some have said that it is realised in both the Qiyaas Al-Awlaa and the Qiyaas Al-Musaawiy.

Bu, asl (asl hukm) va furu' (tarmoq) o'rtasida 'illatning amalga oshishi (tahaqquq) yuzasidan farqlovchi (farq qiluvchi sifat) mavjud bo'lgan holatdir. Buning misoli: og'ir yoki o'tkir bo'lmagan narsa, masalan tosh bilan o'ldirishni o'tkir (yoki teshuvchi) narsa, masalan qilich va o'q bilan qilingan o'ldirishga qiyos qilishdir, bunda farqlovchi sifat 'illatga ta'sir qiluvchi (mu'assir) bo'lishi yoki bo'lmasligi ruxsat etilgan hollarda. Shu sababli Abu Hanifa (rahimahulloh) og'ir narsa bilan qilingan o'ldirish bo'yicha qisos (qasos jazosi) vojib emas, deb hisobladi, boshqa fuqaholar esa uning holatida qisos vojib, deb qaradilar.

This is when there is a differentiator in respect to the realisation of the ‘Illah between the branch and the origin. An example of this is like the Qiyaas of killing with a heavy or blunt object like a rock upon the killing carried out with the sharp (or piercing) object like a sword and a bullet, in the case where it is permitted for the differentiator to be influential or impacting (Mu’aththir) or not. For this reason, Abu Haneefah (rh) held that Al-Qisaas (punishment of retribution) is not obligatory in relation to the killing undertaken by a heavy object whilst other Fuqahaa viewed that Al-Qisaas is obligatory in its case.

Ularning fikriga ko'ra, bu faqat al-Qiyas al-Adnoni (eng past darajadagi qiyos)ni o'z ichiga oladi va unga tegishli bo'ladi, boshqasini emas. Ammo to'g'ri fikr shundaki, og'ir yoki o'tmas narsa o'tkir narsaga qiyos qilinadi, chunki ular o'rtasida 'illatni, ya'ni o'ldirish (yoki qotillik) sodir bo'lishini amalga oshirish yoki ro'yobga chiqarish jihatidan farqlovchi narsa yo'q.

And this, according to their opinion, does not include or cover other than Al-Qiyaas Al-Adnaa. However, the correct opinion is that the heavy or blunt object is analogised with the sharp object due to the absence of a differentiator between them in respect to fulfilling or realising the ‘Illah which is the occurrence of killing (or murder).

Ash-Shofiʼiy qiyosi jaliy (ochiq) deb atagan narsani «qiyos al-maʼno» (ma'no bo'yicha qiyos) deb, qiyosi xafiy (yashirin) deb atagan narsani esa «qiyos ash-shabah» (o'xshashlik bo'yicha qiyos) deb atagan.

Ash-Shaafi’iy called the Qiyaas Al-Jaliy: ‘Qiyaas Al-Ma’naa’ (of meaning) and he called the Qiyaas Al-Khafiy: ‘Qiyaas Ash-Shabah’ (resemblence)