Bu shunday haqiqatki, hukm oyat, hadis yoki ijmoʻ asosida beriladi. Shu sababli birinchi misoldagi asl urush otlari, ikkinchi misoldagi asl esa savdodir. Shunga ko‘ra asl borasida quyidagilar belgilanadi.

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:

Qiyos asosi bo‘lgan asl Kitob, Sunnat yoki ijmo’ orqali nasdan (matndan) zikr qilingan bo‘lishi kerak.

- 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’.

Qiyos bir asl (asos) ustida amalga oshirilmaydi, u asl ustida hukm allaqachon qiyos orqali belgilangan bo‘lsa. Shunday ekan, Juma namozi misolida qiyos ijora (ijaraga berish/olish) ustida emas, balki asl sanalgan bay’ (savdo) ustida amalga oshiriladi.

- 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).

Haqiqatda, uning hukmini bilish asl (asos) ustiga qiyos qilish orqali izlanadi.

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

Ushbu farʼ (tarmoq) borasida shart qilingan:

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

Shu bilan birga, tarmoq (al-Far’u) uchun hukm bo‘yicha nass (matn) mavjud emasligi. Agar tarmoqning hukmi bo‘yicha nass allaqachon mavjud bo‘lganida, uning hukmini qiyos yo‘li bilan izlashimizga ehtiyoj qolmas edi, chunki nass o‘rnida qiyos yo‘q.

- 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.

– Ushbu 'illat (sabab) asl ichida qanday amalga oshsa, far'ida ham xuddi shunday amalga oshishi kerak. Masalan, jumu'a namozi azonida savdo qilishning tahrimi sababi ilhaa' (chalg'itish) bo'lsa, u holda ijara bilan shug'ullanish yoki sport faoliyati bilan shug'ullanish harakatlarida ham chalg'itish amalga oshsa, ular asl hukmi bo'lgan tahrimni oladi. Chunki asl 'illati far'da amalga oshmasa, asl hukmini far'ga berish mumkin bo'lmas edi.

- 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.

Asl uchun Kitob, Sunnat yoki Ijmo' orqali belgilangan Hukmi shar'iy aynan shu bo'lib, unga nisbatan quyidagi shartlar qo'yiladi:

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 – Bu, Kitob, Sunnat yoki Ijmoʼ bilan sobit boʼlgan amaliy hukm Shar‘iy ekanligini bildiradi.

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

2 – Hukm “Ma’qool al-Ma’naa” ekanligi (ma’nosi tushuniladigan va uning asosi bo‘lgan sabab anglanadigan), ya’ni u aql tushuna oladigan ‘illatga asoslangan yoki unga bog‘langan ekanligi. Chunki qiyosning asosi asldagi hukmning ‘illatini idrok etish va uning farʼda amalga oshganini anglashdir. Shunda asl (asos)ning hukmini farʼga (tarmoqqa) yoyish mumkin bo‘ladi.

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 – Hukmning shunday ‘illati borki, u tarmoq (furu’) ichida ham amalga oshishi mumkin bo‘lishi kerak. Chunki agar ‘illat faqat asl (asl manba) bilan cheklangan bo‘lib, undan boshqa narsada amalga oshishi mumkin bo‘lmasa, unda qiyos qilishdan voz kechiladi. Masalan, o‘g‘rining qo‘lini kesish hukmi Allohning Qavli orqali shunday ko‘riladi:

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:

Shunday qilib, "saraqa" (o'g'rilik) qasirah ('illa) bo'lib, undan boshqasiga kengaytirilmaydi. Bu xuddi "al-ikhtilas" (talonchilik/o'zlashtirish) kabidir, unga qo'l kesish hukmi qo'llanilmaydi. Bunday holatda, bu cheklangan 'illa sabab deb ataladi va unga qiyos qilinmaydi.

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 – Asl hukmining (asl hukmi) asl (asos)ga xos emasligi. Chunki uning asl (asos)ga xos qilinishi asl ustiga yotqizilgan farʼ bilan qiyos qilishga to‘sqinlik qiladi, shuning uchun bu holda qiyos yo‘q bo‘ladi. Bu, Allohning Elchisi ﷺ ga bir vaqtning o‘zida to‘rttadan ko‘p xotinga uylanish ruxsat etilgani va ulardan keyin uning xotinlariga uylanish man etilgani kabi xoslikka o‘xshaydi.

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.

Yana bir misol — Xuzaymah ibn Sobit haqida kelgan hukm bo‘lib, uning guvohligini yolg‘iz o‘zi bilan qabul qilish va uni ikki kishining guvohligiga teng ko‘rish bilan bog‘liq. Bu hukm Xuzaymaga xos (xoss) bo‘lgani sababli, u Payg‘ambar ﷺ ning: “Xuzaymah guvohlik bergan narsa unga yetarlidir” degan so‘zlari bilan o‘rnatilgan (Abu Dovud buni rivoyat qilgan, lafzi: “Xuzaymaning guvohligi ikki kishining guvohligi (ga teng)dir”). Shuning uchun, uning fazilati va taqvo darajasi qanday bo‘lishidan qat’i nazar, bu hukm boshqa birovga qiyos qilinmaydi.

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.

ʿIllat — bu hukm (qonun) qaysi maqsad yoki sabab uchun joriy etilgan bo‘lsa, o‘sha narsa yoki masaladir (ya’ni hukm nima uchun qonunlashtirilgan bo‘lsa, shu). Boshqacha aytganda, u hukmning undovchi omili yoki sababi (Baa’ith) hisoblanadi. U matnning asosiy mantiqi bo‘lib, aqlni asl hukm bilan tarmoq (furūʿ) masalasi o‘rtasidagi ʿillat jihatidan birlik va umumiylik tufayli, tarmoqqa ham asl hukmni berishga undaydigan narsadir.

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).

Quyidagilar uning shartlari:

The following are its conditions:

ʼIllatning zohiy (ochiq) bo‘lishi, ya’ni asl (asos)da yashirin emas, balki yashirin bo‘lmagan holda bo‘lishi zarur, shunda uning farʼda (tarmoqda) mavjudligini aniqlash mumkin bo‘ladi va hukm jihatidan tarmoqni asl bilan bog‘lash yoki ulash mumkin bo‘ladi. ʼIllatning zohiy bo‘lishi degani, u sezgi a’zolari orqali yoki ularning ba’zilari orqali anglanadi yoki idrok etiladi, degani.

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.

Demak, qasddan qilingan qotillik al-qisos (qasos qonuni) uchun sabab (sabab yoki sabab-asos) hisoblanadi, biroq qasd yoki harakatning ataylilik xususiyati sezgi a'zolari bilan idrok etilmaydi va buni faqat harakatni amalga oshirgan kishigina biladi. Shuning uchun, Shorea' (qonun chiqaruvchi)

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)

Zohir (ochiq, ko'rinib turgan) masala uning o'rniga o'rnatilgan, unga bog'langan va unga yo'naltiruvchi. Bu qotil foydalangan vosita bo'lib, o'z tabiatiga ko'ra o'ldiruvchi narsalardan: qilich, miltiq yoki vintovka kabi. Bular cheklangan narsalar, shuning uchun ulamolar ularga qiyos qilib, o'z tabiatiga ko'ra o'ldiruvchi bo'lgan og'ir yoki katta narsalarga, masalan toshlar va temir (tayoqlar)ga ham hukm chiqarganlar.

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).

Bu shuni anglatadiki, u odamlarning farqiga, sharoit yoki holatlarning farqiga va joylarning farqiga ko'ra o'zgarmaydi. Masalan, Rasul ﷺ ning hadisida zikr qilingan qatl (o'ldirish):

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):

Bu qotillik Wasf Mundabit (muvofiq ta'rif) hisoblanadi, chunki u aniq va chegaralangan haqiqatga ega bo'lib, qotil yoki o'ldirilgan kishining farqiga ko'ra o'zgarmaydi. Shunga ko'ra, qotilning meros qoldiruvchini (Waarith, ya'ni meros qoldirgan kishi) o'ldirishi bilan, uning Mousaa Lahu (vasiyat orqali, ixtiyoriy ravishda ajratilgan, qoldirilgan mol-mulkning uchdan bir qismigacha bo'lgan qismni oluvchi) bilan o'xshatish mumkin, agar u Moosiy (vasiyat qilgan kishi)ni o'ldirsa, u holda qotil vasiyatni olishdan mahrum bo'ladi.

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).

Mashaqqah (qiyinchilik va mashaqqat), ya'ni hardship and difficulty, which is thought to be the 'Illah for the permissibility of breaking the fast while travelling, is not munzabit (consistent). That is because a person may travel and face hardship, while another may travel and face no hardship or difficulty at all, depending on the differences among people themselves, the means of transport used, and the differences in places and climates. Therefore, travelling (Safar) is not considered an 'Illah, nor is hardship considered an 'Illah; rather, Safar is only considered to represent the Sabab (reason or cause) for the permissibility of breaking the fast, whether the travelling entailed hardship or not. Accordingly, it follows that analogy (qiyas) is not made upon it, because it is not an '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-Munosib ikki turga yoki toifaga bo‘linadi: al-Wasf al-Mu’assir va al-Wasf al-Mulā’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 lil-Hukm va u Al-Munaasib Al-Mu’aththir deb ham ataladi:

A – Al-Wasf Al-Mu’aththir for the Hukm and it has also been called Al-Munaasib Al-Mu’aththir:

Vasf (tavsif) ni ko'rsatadigan narsa hukmning uning ta'sirlaridan biri ekanligi bo'lib, bu munosiblikning eng yuqori turi hisoblanadi. Buning misoli Allah Rasulining ﷺ quyidagi so'zidir:

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):

Hadis shuni bayon qiladi, Allahning Elchisi (ﷺ) yo‘qchilik sabab bo‘lgan qurbonliklarning go‘shtini, ziyorat qilib kelgan yoki yangi kelgan, oziq-ovqatga muhtoj arablarni boqish maqsadida saqlashni man qilgan edilar. Shunday ekan, bu go‘shtni saqlashni taqiqlashning ‘illati (sababi) haqida aniq matn bo‘lib, bu ‘illat yo‘lovchilardir (Daaffah), ya’ni oziq-ovqatga muhtoj bo‘lgan arablardir.

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.

Bu ‘illat qurbonlik go‘shtini saqlashni taqiqlash hukmiga nisbatan wasf mu’aththir hisoblanadi (ya’ni ‘illat bilan hukm o‘rtasida bevosita bog‘liqlik bor).

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).

Agar aytilgan bo‘lsa, masalan: «Men sizlarni boyligi kam odamlar tufayli yoki oq tanlilar tufayli go‘sht saqlashdan qaytargan edim», u holda «past bo‘yli» va «oq tanli» degan vasf (sifat) hukmga ta’sir qilmaydi. Chunki odamlarning past bo‘yli yoki oq tanli bo‘lishi ularni qurbonlik go‘shtiga muhtoj qilmaydi, bu esa hadisda zikr qilingan hukmga zid. Sababi shuki, qurbonlik go‘shtini saqlashdan qaytarilishiga ta’sir qilgan narsa ularning ovqatga muhtoj bo‘lganligi edi. Chunki ‘illat hukm uchun sabab va ta’sir etuvchi omildir (al-Ba‘ith), muhtoj kishilar esa hukm uchun ta’sir etuvchi omil va sabab (al-Ba‘ith)dir.

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)

ehtiyoji bor kishilar ehtiyojini qondirishi uchun qurbonlik go'shtini saqlab qo'ymaslik haqida.

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

Matnda yosh kichik bo‘lishi yetimning mol-mulkiga vasiylik (wilaayah) o‘rnatish uchun illat (sabab) ekani ko‘rsatilgan. Ba’zi ulamolar esa nafs (shaxs) ustidagi wilaayahni mol-mulk ustidagi wilaayahga qiyos qilganlar va shu sababli vali qiz ustidan vasiylik qilgan qizning, uning ruxsatisiz turmushga chiqishiga yo‘l qo‘ymasligini joiz deb topganlar.

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.

Shunday qilib, bu misoldagi qiyosning arkonlari quyidagilardir:

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

Al-Asl (asos): Mol-mulk (boylik) ustidan vilоyat (vasiylik).

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

Al-Farʼ (tarmoq): Nafs (shaxs) ustidan Vilayat.

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

Al-Hukm (hukm): mulkni tasarruf qila olish.

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

Shuning uchun mol-mulk ustidagi valilik (vilayat) va nafs (shaxs) ustidagi valilik bir xil turdagi (jins) narsa bo‘lib, u valilikdir. Shu sababli nikohni tuzish yoki uning ishlarini boshqarish hukmi ham kelib chiqadi, chunki u nafs ustidagi valilikni ifodalaydi.

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.

Bu ma'noda: 'Illat Far'da (shoxda) amalga oshadi.

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

Shunday qilib, u asl (asos)da qanday amalga oshsa, shunday ham tarmoqda amalga oshadi. Demak, juma namozini ado etishdan chalg'itish (al-ilhaa') sotuv-sotiq bilan shug'ullanishda qanday amalga oshsa, suzish yoki sport mashg'ulotlari bilan shug'ullanishda ham tarmoqda shunday amalga oshadi. Agar illat muta'addiy vasf bo'lmasa (ya'ni o'zidan tashqaridagi voqelikka qadar kengaymasa), u holda qiyos amalga oshmaydi. Bu xuddi vasf faqat asl bilan cheklangan bo'lgandagidek bo'ladi, masalan quyidagi oyatda.

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:

Shu yerda hukmning ‘illati, ya’ni turmushga chiqmagan zinokorni yuz darra bilan kaltaklash majburiyati, zinokorning o‘zi bilan cheklangan va undan tashqariga chiqmaydi. Shuning uchun gomoseksual harakatlar bilan zino o‘rtasida qiyos qilinmaydi va ular zinoning hukmini olmaydi. Shu sababli zina kaltaklash uchun ‘illat emas, balki sabab hisoblanadi.

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.

Bu Sharṭ (shart) shuni anglatadiki, ‘Illat matn (Nass) ichida zikr qilingan yoki topilgan bo‘lishi kerak, masalan Qur’on oyati yoki Hadis, yoki Ijmo’ ichida joylashgan bo‘lishi kerak.

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’.

Agar esa u ‘Aqliyah (aqlga yoki aql mulohazasiga asoslangan) bo‘lsa, ya’ni Shar’iy matnga asoslanmagan bo‘lsa, unda unga qiyos qilish to‘g‘ri yoki sahih deb hisoblanmaydi va unga asoslangan hukm Shar’iy hukm deb hisoblanmaydi.

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.