“Qiyas means ‘measurement, estimation, and equality.’ Mütercim Âsım Efendi says that it signifies ‘measuring one thing against the exemplar that models it.’

As a technical term it is used—in language studies, logic, and jurisprudence—in senses connected to this root meaning yet distinct.

In morphology and syntax, the inductively derived rule is called qiyas (grammatical qiyas).

In logic, it designates the form of reasoning (rational or demonstrative qiyas) that necessarily yields a third proposition from at least two accepted premises.

In fiqh, beyond its logical sense, qiyas chiefly denotes tamthil, reasoning by analogy.”¹⁾

“In the Qur’an, the Prophetic ḥadiths, and the works of the jurists there is no ruling that says, ‘Let no one benefit directly from the Qur’an, let no one consult the ḥadiths; everyone must only heed the foremost mujtahids.’ For us the adillatuʼsh-sharʿiyya are fixed: the Book, the Sunnah, the consensus of the community, and the qiyas of the jurists. Reference is made to these four proofs in Islamic matters. Yet grasping an issue through them depends on attaining the capacity to understand them.”²⁾

“After the Noble Companions, the righteous predecessors of the early centuries filled the gaps in life that appeared with changing times through various derivations. These godly men, who turned to the Divine Word with purity of feeling and a sense of need, prepared the ground for the religion to manifest its strength once more by means of consensus and qiyas. Considering the era, the conjuncture, and shifting circumstances, they voiced Islam—through its aspects open to ijtihad and derivation—with a yet stronger tone suited to the understanding of their age. In this respect, from the Age of Bliss until today, we are Muslims by virtue of the Islam that the pious predecessors have meticulously upheld, lived, protected, clarified, and entrusted to succeeding generations—praise be to God.”³⁾

“Anyone who wishes to set forth long-term, sound, and lasting action that will benefit people in both worldly and other-worldly terms must conduct all his affairs according to clear criteria and within a definite plan and program. For a believer these criteria are the adillat al-asliyya: the Book, the Sunnah, the consensus of the ummah, and the qiyas of the jurists. In addition, there are what might be called the adillat al-taliyya or adillat al-zamaniyya—considerations such as public interest (maslaha), juristic preference (istihsan), and custom (ʿurf). Ijtihad and derivations based on these also occur. But it must be understood that every such ijtihad or derivation is carried out by evaluating the clues left in the primary sources; our noble mujtahids did not issue rulings ‘out of thin air.’ In the terminology of usul al-fiqh, they based themselves on a maqis ʿalayh in order to apply analogy or to formulate an ijtihad. Let it also be said that those great figures performed this difficult task with the utmost precision—as though splitting a hair into forty strands.”⁴⁾

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