Al-Qiyos lug'aviy ma'noda "at-taqdir" (baholash, o'lchash) demakdir. Aytiladiki, men biror narsani boshqa bir narsa bilan qiyos qildim va unga qiyos qildim, ya'ni uni boshqa narsa (unga o'xshash) bilan o'lchadim. Arab tilida al-qiyos yana "at-taswiya" (tekislash, tenglashtirish, bir xil darajaga keltirish) ma'nosini ham anglatadi.

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).

Istilohdagi ta'rifi (ta'rif atamasi bo'yicha)

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

usul ilmi olimlaridan bo'lsa, u holda...

of the scholars of Usool then it is:

'Ubaidullah ibn Mas'ud al-Bukhoriy uni shunday ta'riflagan:

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

Bu hukmni asldan farʼga, birlashtiruvchi (umumiy) ʻilla tufayli, kengaytirishdir.

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

Ash-Shawkaaniy o'zining "Irshod al-fuhul" kitobida uni quyidagicha ta'riflagan:

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

Bu, zikr etilmagan narsaga, zikr etilgan narsaning hukmini ular ikkisi o'rtasidagi umumiy illat orqali chiqarib olishdir.

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 Qudoma al-Hanbaliy o'zining "Roudat an-Naazir" kitobida uni quyidagicha ta'rifladi:

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

Bu, hukm bo'yicha asl (ya'ni, asosiy hukm) ustiga novdaning qiyos qilinishi bo'lib, ular o'rtasidagi umumiy illat orqali amalga oshiriladi.

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

Al-G'azzoliy o'zining "Al-Mustasfo" kitobida qiyosni ta'riflar ekan, shunday degan:

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

Ma'lum bir narsani boshqa ma'lum bir narsaga qiyoslash, ikkalasiga hukm yuklash yoki ulardan hukmni rad etish — bularning o'rtasida hukm yoki sifatni (vasf) ishbot qilish yoki ulardan inkor qilish borasida ikkalasini birlashtiruvchi umumiy illat (sabab) mavjud bo'lgani uchun.

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 qiyosni quyidagicha ta’riflagan:

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

Bu, hukmning ‘illatidagi, matnda zikr etilgan narsa (ya’ni hukm) ga, sukut saqlangan narsani tenglashtirishdir.

Oyat Jumu’a namozi vaqtida savdo-sotiqni tark etishni talab qiladi va bu vaqtda uni taqiqlashni bildiradi, chunki bu oldin ruxsat berilgan (ibaha) ishdan keyin keladigan “man’” (man etish) hisoblanadi, uning “illati” esa Jumu’a namozidan chalg‘itishdir.

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.

Mujtahidlar Jumu‘a namoziga xalaqit beradigan har qanday amalni savdoga qiyos qilganlar. Shu sababli ular Jumu‘a vaqtida ijaraga berish yoki ijaraga olish haromdir, chunki u ham namozdan chalg‘itadi, shuningdek sport bilan shug‘ullanish, ma’ruzada qatnashish va shunga o‘xshash narsalar ham shunday deganlar... Buning sababi shuki, bu amallarda va ularga o‘xshash narsalarda Jumu‘a namozidan chalg‘itish ‘illati mavjud. Shunday qilib, ular Oyatda zikr qilingan, namoz vaqtidagi savdoning hukmini, ya’ni taqiqni olib, ‘illati ham mavjud bo‘lgan narsaga tatbiq etganlar.

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.

Shunday ekan, agar biz qiyosning birinchi ta'rifini ushbu misolga tatbiq etadigan bo'lsak, quyidagi xulosaga kelgan bo'lardik:

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

Jumu'a namozi vaqtida sport bilan shug'ullanish, xuddi shu vaqtda savdo qilish taqiqlangani kabi taqiqlangan, chunki ikkalasi ham Jumu'a namozining ado etilishidan chalg'itadi yoki sport va savdo o'rtasida Jumu'a namozidan chalg'itish sababi (ʼillat) birligi bor.

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.