ANALOGICAL REASONINGالقياسالقياس

SOURCES OF LAW[UTILIZATION]

AGREED UPONAGREED UPON

AL-QUR’AN AL-SUNNAH

AL-IJMA’ AL-QIYAS

AL-QIYASAL-QIYAS The Meaning The Basis [Hujjiyyat al-Qiyas] The Pillars [Arkan al-Qiyas] Conditions pertaining to the Pillars Types of al-Qiyas Examples

THE MEANING OF AL-QIYAS - LITERAL

Literal Meaning

قاس، يقيس، قياسا1. Measuring or estimating the length, weight or quality of something.

2. Comparing or making two things equal

Technical Meaning

إلحاق ما لم يرد فيه نص على حكمه بما ورد فيه نص على حكمه في الحكم، الشتراكهما

في علة ذلك الحكم.The extension of a Shariah value from the original case (al-Asl), to a new case (al-Far’), because the latter has the same effective cause (‘illah) as the former.

Click

THE MEANING OF AL-QIYAS - TECHNICAL

تسوية واقعة لم يرد نص بحكمها، بواقعة يرد نص بحكمها في الحكم المنصوص عليه

لتساوي الواقعتين في علة الحكم.The equality of a case, whose hukm is not mentioned explicitly in the texts, with a case whose hukm is mentioned, on the basis of equality between effective causes found in these two cases.

THE MEANING OF AL-QIYAS - TECHNICAL

Original Case[al-Asl]

New Case[al-Far’]

Effective Cause[al-’Illah]

Ruling[al-Hukm]

Ruling[al-Hukm]

?

THE MEANING OF AL-QIYAS [Cont’d]

The original case is ruled by the text whether from al-Qur’an and al-Sunnah

al-Qiyas extends the same ruling to the new case based on the shared illah (effective cause)

Being an extension of the existing law, al-Qiyas discovers and develops the existing law but does not create a new law.

al-Qiyas is a subordinate of al-Qur’an and al-Sunnah. The original sources of Islamic Law remain with the scripture.

Muslim jurists have concluded that some of the rulings in Islamic law follow certain objectives, which are in harmony with reason and logic. They called it as Illah.

Therefore in Qiyas the illah must be clear and understood, otherwise it is not valid to derive any hukm on the basis of qiyas

THE BASIS OF AL-QIYASTHE BASIS OF AL-QIYAS

tولsي األمر ول وأ tsس هs وأطيعtوا الر tوا أطيعtوا الل ذينs آمن هsا ال يsا أيtمss فssي tمss فإنss تنازعت فردوه!! إل!!ى الله!! شيء!! منك

س!ول هs واليومs اآلخر، ذلكs خير ،والر tونs بالل tؤمن tمs ت tنت إنs ك [59النساء:]وأحسنt تأويال

O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. [al-Nisa’, 4:59]

THE BASIS OF AL-QIYAS [cont’d]

sاس tمs بينs الن sا أنزsلنsا إليكs الكتابs بالحقs لتحك بمsا "إن tه [105 : النساء] ..."أراك الل

We have sent to you the book with the Truth so that you my judge

among people by means of what Allah has shown you”.

[Al-Nisa’: 105]

THE BASIS OF AL-QIYAS [AL-SUNNAH]

Qiyas is a form of personal reasoning (ijtihad) which the Prophet s.a.w expressly validates in the famous Hadith of Muaz Ibn Jabal when he was send to Yemen.

Another important hadith in this regard is the following hadith: A woman came to the Prophet s.a.w. and said that her father

died without performing the Hajj. Will it benefit him if she performed the Hajj on her father’s behalf? Here the Prophet provided her an analogy: The Prophet said to her: “Supposing your father had a debt to pay and you paid it on his behalf, would this benefit him?” To this her reply was affirmative and the Prophet then said, “The debt owed to Allah merits even greater consideration”.

THE BASIS OF AL-QIYAS [AL-SUNNAH] Another similar example is about the following hadith: باب ) :- قال ، الحج كتاب كتابه صحيفة في الله رحمه البخاري اإلمام بوب

بسنده ( ثم الميت عن والنذور عنهما الحج الله رضي عباس ابن : ، عنأن نذرت أمي إن فقالت والسالم، الصالة عليه النبي إلى جاءت امرأة أنلو :) ،أرايت عنها حجي نعم قال عنها؟ افأحج ، ماتت حتى تحج فلم تحج

بالوفاء احق فالله الله اقضوا ؟ قاضيته اكنت دين أمك على (كان A woman came to the Prophet s.a.w. and said that her mother had

made nazar to perform the hajj, but she died without performing the Hajj. Will it benefit him if she performed the Hajj on her mother’s behalf? Prophet then said: Yes perform the hajj on her’s behalf. Here the Prophet provided her the same analogy: The Prophet said to her: “Supposing your mother had a debt to pay for someone and you paid it on his behalf, would this benefit him?” The Prophet then said, “The debt owed to Allah merits even greater consideration”.

THE PILLARS OF AL-QIYAS The original case (al-Asl), on which a ruling is given in the

text and analogy seeks to extend it to a new case.

The new case (furu’) on which a ruling is needed and it is the extension of the same ruling which is applied in the original case.

The effective cause (‘illah), which is an attribute of the original case and it is found to be in common between the original and the new case.

The rule (hukm) governing the original case, which is to be extended to the new case.

CONDITIONS OF THE PILLARS

Not an extension

AL-ASL

Establishedby

primary sources

Not restrictedor specified

Determined 'illahshould be found

in it

Not anexemption

Operative[not abrogated]

Not pertainingto

criminal law

AL-HUKM

No stipulatedhukm

in the Source

Determined 'illahshould be found

in it

AL-FAR'

Apparent cause Extendible[not confined

to al-Asl]

Constantand

Stable

Compatible

AL-'ILLAH

AL-QIYAS

CONDITIONS OF AL-ASL The base case should not be an extension (far’) of another

case mentioned in the text.

Al-Qiyas is constructed upon the original case and not upon the extension

CONDITIONS OF AL-FAR’

The hukm should not be expressly mentioned in the texts.

The ‘illah (effective cause) of the asl should be found in the far’

CONDITIONS OF AL-HUKM The hukm should be established directly from the Qur’an or

Sunnah.

The jurist should able to determine an ‘illah (cause) for the hukm and the ‘illah should be rationally understood to be the cause of the hukm.

The hukm should not have been abrogated.

The hukm should not be restricted to a specific case by another

The hukm should not be constructed with an exemption

CONDITIONS OF AL-’ILLAH The ‘illah must be an apparent cause

It can easily be perceived by the senses, an outward attribute and not something internal or concealed.

The ‘illah should be a constant and stable attributeDoesn’t change according to circumstances and doesn’t vary from person to person

The ‘illah should be extendible and not confined to the asl.

CONDITIONS OF AL-’ILLAH [cont’d] The ‘illah should be an attribute that is compatible with

the purpose of the law (munasib)

The ‘illah derived by a jurist must meet with the purpose of Islamic law (maqasid shari’ah) which provide the underlying rationale of the rules.

E.g. Intoxication as an ‘illah for the prohibition of khamr is compitable with the protection/preservation of the intellect. Its colour or smell, in contrast have no compatibility with the purpose, there doesn’t constitute a suitable illah.

TYPES OF AL-QIYAS Qiyas al-Awla

Analogy of the superior

Qiyas al-MusawiAnalogy of equals

Qiyas al-AdnaAnalogy of the Inferior

القياس األولىالقياس األولى القياس المساويالقياس المساوي القياس األدنىالقياس األدنى

AL-ISRA’ 23 PUNISHMENT OF

ADULTERY

THE RULES OF RIBA

The effective cause in the new case is more evident than the original case.

TYPES OFAL-QIYAS

The ‘Illah is equally effective in both new and original cases.

The effective cause is less clearly effective in the new case than the original.

QIYAS AL-AWLA - ANALOGY OF THE SUPERIOR

The effective cause in the new case is more evident than the original case.

tغن عندك اهt وبالوالدين إحسانا إما يبل إي tدtوا إال تعب ك أال وقضى ربtف وال تنهرهtما وقtل هtما أ الكبر أحدtهtما أو كالهtما فال تقtل ل

هtما قوال كريما) لAnd that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor.[al-Isra’: 23]

The verses provides that “Say not to parents a word of disrespect, nor shout at them but address them in terms of honor”

By analogy it may be deduced that the prohibition against lashing or beating them is even more obvious than verbal abuses.

QIYAS AL-MUSAWI - ANALOGY OF EQUALS

The ‘Illah is equally effective in both new and original cases. Example:

Analogy for The punishment of adultery for a male slave is similar to the punishment of female slave.

QIYAS AL-ADNA - ANALOGY OF THE INFERIOR

The effective cause is less clearly effective in the new case than the original. Example: The rules of riba prohibit the exchange of rice and of other specified commodities unless the two amounts are equal and delivery is immediate.

By analogy this rule is extended to other type of food and fruits such as apple, since both rice and apple are edible [safe to eat] and measurable (according to Shafi’I mazhab), but the apples are lower in term of human needs as compared to rice.

THE PROHIBITION OF MAKING BUSINESS PROPOSAL OVER OTHER’S PROPOSAL

The original case: The proposal for marriage or buy and purchase The new case:The proposal for hiring service or property The effective cause: Causing harm to other’s interest The rule: Prohibition – haramThe Prophet s.a.w said:

المؤمن أخو المؤمن فال يحل للمؤمن أن يبتاع على بيع أخيه وال يخطب على خطبة أخيه حتى يذر

A believer is a brother to his believer, thus, is not permitted for a believer to make a proposal (for marriage) where the proposal of his brother is still pending, or to make an offer of sale where his brother’s offer is pending.

The prohibition of narcotic drug through the application of al-Qiyas

يsا أيهsا الذيsن آمنوا إنمsا الخمsر والميسsر واألنصsاب ”واألزالم رجsس مsن عمsل الشيطان فاجتنبوه لعلكsم

)90تفلحون“ (المائدة The original case: wine drinking The new case: consumption of drugs or other similar substance The effective cause: the intoxicating effect which damage the

capability of human mind The rule: prohibition - haram

EXAMPLES OF AL-QIYAS The prohibition of all type of activities after the last call for

Friday prayerOriginal case : Buying of goods after the last call for Friday

prayerNew case : Other activities and transactions (e.g: agriculture,

administration,education, etc.)Effective cause : Diversion of Friday prayer

Hukm : Prohibition of such activities

tوديs للصsالة منs يومs الجtمtعةs فاسsعوا tوا إذا ن ذينs آمن هsا ال يsا أيtمs تعلمtون tنت tمs إنs ك tمs خير لك وا البيعs ذلك tوذر sه إلsى ذكر الل

)9(الجمعة: “O You who believe! When the call is proclaimed to prayer on Friday,

hastens earnestly to the remembrance of Allah, and leave off business (and traffic): That is best for you if you but knew”. (al-Jum`ah, 62:9)

al-Jum’ah:9

sعةtمtالج sيوم sالة منsللص sوديt tوا إذا ن ذينs آمsن هsا ال يsا أي sمt tمs خير لك وا البيعs ذلك tوذر sه فاسsعوا إلsى ذكر الل

tم تعلمtون (الجمعة: tنت )9إن ك “O You who believe! When the call is proclaimed to prayer on

Friday, hastens earnestly to the remembrance of Allah, and leave off business (and traffic): That is best for you if you but knew”. (al-Jum`ah, 62:9)

Back

AL-HADITH The Prophet s.a.w. is reported to have said, “The killer shall

not inherit (from his victim).

By analogy this ruling is extended to bequests (الوصية), which would mean that the killer cannot benefit from the will of his victim either.

Back

HADITH MU’AZحدثنsا هناد، حدثنsا وكيsع، عsن شعبsة، عsن أsبي عون الثقفsي، عsن الحارث بsن عمرو عsن رجال مsن أصsحاب معاذ،s أsن رسsول اللsه صsلى اللsه عليsه وسsلم بعsث معاذا إلsى اليمsن،s فقال: "كيsف تقضsي؟" فقال: "أقضsي بمsا فsي كتاب اللsه". قال: "فإsن لsم يكsن فsي كتاب اللsه؟" قال: "فبسsنة رسsول اللsه صsلى اللsه عليsه وسsلم". قال: "فإsن لsم يكsن فsي سsنة رسsول اللsه صsلى اللsه عليsه وسsلم؟" قال: "أجتهsد رأيsي"، قال: "الحمsد للsه الذي وفsق

رسول رسول الله صلى الله عليه وسلم". When the messenger of Allah desired to send Muaz ibn Jabal to the Yemen, he asked: “How will you judge a case? He answered: I will judge in accordance with what is in the Book of Allah”, The prophet asked: And if you do not find it in the book of Allah? “Then by the sunnah of the Messenger of Allah”, and if it is not in the sunnah of the Messenger of Allah? He (Muaz) answered: “I will exercise my opinion and not flag – become weary -(in so doing). The prophet saw tapped his chest and exclaimed: “Praise be to Allah Who harmonized the messenger of Allah to what pleases the Messenger of Allah”BACK

AL-ISRA’: 23

اهt وبالوالدين إحسانا إما إي tدtوا إال تعب ك أال وقضى ربهtما tغن عندك الكبر أحدtهtما أو كالهtما فال تقtل ل يبل

هtما قوال كريما) tف وال تنهرهtما وقtل ل أAnd that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor.[al-Isra’: 23]Back

Al-Qur’an

Hukm[Rule]

Al-Sunnah

Hukm[Rule]

Original Case[Al-Asl]

New Case[Al-Far’]

Effective Cause[‘Illah]

THE PROHIBITION OF NARCOTIC DRUG THROUGH THE APPLICATION OF AL-QIYAS

”يsا أيهsا الذيsن آمنوا إنمsا الخمsر والميسsر واألنصsاب واألزالم المائدة ]رجsس مsن عمsل الشيطان فاجتنبوه لعلكsم تفلحون“

90] The original case

Wine drinking The new case

Consumption of drugs or other similar substance The effective cause

The intoxicating effect which damage the capability of human mind The rule

Prohibition - haram

EXAMPLES OF AL-QIYAS The prohibition of all type of activities

after the last call for Friday prayer

Original case : Buying of goods after the last call for Friday prayer

New case : Other activities and transactions (e.g: agriculture, administration,education, etc.)

Effective cause : Diversion of Friday prayer

Hukm : Prohibition of such activities

EXAMPLES OF AL-QIYAS [CONT’D]

Removal of Devisee / BeneficiaryOriginal case : Disinheritance of killer New case : Removal of Beneficiary

Effective cause : Killing in order to rush in obtaining one’s rights Hukm : Disinheritance or deposition of beneficiary

AL-JUM’AH:9AL-JUM’AH:9

الة منs يومs الجtمtعةs فاسsعوا sللص sوديt tوا إذا ن ذينs آمن هsا ال يsا أيtمs تعلمtون tنت tمs إنs ك tمs خير لك وا البيعs ذلك tوذر sه إلsى ذكر الل

)9(الجمعة: “O You who believe! When the call is proclaimed to prayer

on Friday, hastens earnestly to the remembrance of Allah, and leave off business (and traffic): That is best for you if you but knew”. (al-Jum`ah, 62:9)

Back

AL-HADITHAL-HADITH The Prophet s.a.w. is reported to have said, “The

killer shall not inherit (from his victim).

By analogy this ruling is extended to bequests which would mean that the killer cannot ,(الوصية)benefit from the will of his victim either.

Back