Bu shunday holat: Sunnat orqali shunday hukm sobit bo‘ladiki, u qiyosga zid bo‘lishni va uni rad etishni zaruriy qiladi — haqiqatlar orasidagi bir haqiqat doirasida. Bunga misol qilib, ro‘za vaqtida tasodifan yeyilgan yoki ichilgan narsa haqida rivoyat qilinganlarni keltirish mumkin. Qiyos ro‘zani buzishni taqozo qilar edi, ammo ro‘zaning to‘g‘riligiga yo‘naltiruvchi matnning mavjudligi Hanafiyalarni shu o‘rinda qiyosni rad etishga olib keldi.

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.

Hanafiyah mazhabiga oid yana bir misol: namozda qattiq kulish va bu vudu'ning buzilishiga taalluqli. Qiyos shuni talab qiladiki, faqat namoz buziladi, chunki nuqson faqat unda bo'lgan. Agar nuqson mashrut (shart qo'yilgan narsa), ya'ni namozda bo'lsa, bu nuqson shart, ya'ni vudu'gacha yetib bormaydi. Biroq vudu'ni buzuvchi narsa sunnatdir, chunki Nabiy ﷺ ko'zi ojiz bir kishi yiqilganini ko'rib, namozda qattiq kulgan kishilarning vudu'ini buzilgan deb hukm qildilar.

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.

Demak, ikki holatda ham sunnatdan olingan istihsan qiyosga zid bo'ladi va shu sababli qiyos emas, balki sunnat olinadi.

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.

Bu shuni anglatadiki, agar biror masalada ijmo' qiyos natijasiga zid bo'lgan boshqa hukm ustida tuzilsa, o'sha masalada qiyosni tark etish lozim bo'ladi.

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.

Bu musulmonlarning istisnaa’ (buyum buyurtma qilib tayyorlatish) shartnomasining joiz ekanligi haqidagi ijmoosiga o‘xshaydi. Bu xuddi siz duradgor bilan u sizga ma’lum bir tavsifdagi shkaf yasab berishi haqida kelishib olishingizga o‘xshaydi. Qiyos esa bunga ruxsat bermas edi, chunki shartnoma mavjud bo‘lmagan narsa ustiga tuzilmoqda, holbuki Shoriy (qonun chiqaruvchi) mavjud bo‘lmagan narsa ustiga shartnoma tuzishni man etgan.

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.

Bu yerda istihsan, istisno' (buyurtma asosida ishlab chiqarish) ning joizligini bildiruvchi ijmo'dan olinishida namoyon bo'ladi. Bu esa mavjud bo'lmagan narsaga nisbatan shartnoma tuzish joiz emas, deb bildiruvchi qiyosga zid bo'lib, yuqoridagi misoldagi javon kabi narsalarga o'xshaydi.

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.

Hanafiylar “Ad-Darooraat Tubeehu l-Mahzhooraat” (“Zarurat taqiqlangan narsalarni mubah qiladi”) qoidasini qabul qilgan. Shunday qilib, mujtahid masalada zaruratni topsa, u qiyosni tark etib, “Zarurat taqiqlangan narsalarni mubah qiladi” qoidasiga muvofiq ish tutgan. Buning misoli – yer va quduqlarni poklash masalasidir: qiyosga amal qilinsa, ularni poklash mumkin bo‘lmay qoladi. Chunki hovuz yoki quduqqa suv quyib uni poklash imkoni yo‘q, zero hovuz yoki quduqqa kirayotgan suv najosatga tegishi bilan najis bo‘lib qoladi, xuddi chelak suvga tegib, najis bo‘lib qaytgani kabi. Shuning uchun ehtiyoj zarurati tufayli ular qiyosga muvofiq ish yuritishni tark etib, istihsonga amal qilganlar.

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.

Fiqh olimlari quduq yoki suv havzasini najosat miqdoriga mos ravishda ko‘p chelak suv chiqarish orqali poklanadi, deb baholaganlar. Shu tariqa suv chiqarish va yangi suv quyishni takrorlash bilan najosatning nisbati kamayadi, garchi u butunlay yo‘qolmasa ham.

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.

Bu Hanafiylarning Qiyos ni tark etib, ba'zi najosatning qolishiga e'tibor bermaydigan Istihsони Ad-Daroora ni qabul qilish to'g'risidagi fikriga muvofiqdir, bunda najosatni (to'liq) yo'qotishni talab qiluvchi Qiyosdan voz kechiladi. Hanafiylar nazarida Istihsonning Qiyosga zid kelishi birinchi ikki turiga — "Istihsони As-Sunnah" va "Istihsони Al-Ijmo'" ga nisbatan — Shar'iy illatlarni (sabablarni) o'z ichiga olgan matnlar bilan xuddi shu masalada (mas'alada) Sunnat va Ijmo'dan kelgan boshqa matnlar o'rtasidagi ziddiyatni ifodalaydi. Ulamolar bu ziddiyatni tekshirib chiqqan va unga qoidalar (qavoid) belgilagan; ularni, inshaaAllah, "Al-Vadih fi Usul al-Fiqh" kitobining ikkinchi qismida muhokama qilamiz. Bu qoidalar qatoriga umum va xusus, istisno, ta'orud va tarjeeh kiradi.