Qiyaas yana matsayi na huɗu a cikin dokokin Musulunci, domin yana zuwa bayan Alkur'ani, Sunnah da Ijma'i. Duk da haka, yana da muhimmanci ta musamman a fagen ilimin Fiqhu, wanda ya bambanta shi da sauran hujjojin Shari'a, saboda abubuwa masu zuwa:

Qiyaas takes the forth position within the Islamic legislation as it comes after the Qur’aan, the Sunnah and Ijmaa’. However, it also holds a particular significance within the area of Islamic Fiqh which is distinguished from the rest of the Shar’iyah Adillah. That is due to the following matters:

1 – Qiyas yana da alaƙa mai ƙarfi da Alƙur'ani, da Sunnah, da Ijma'i. Wannan saboda waɗannan dalilai guda uku na gabaɗaya sun ƙunshi nassoshi masu ɗauke da dalilan shari'a (ilal) waɗanda ke buƙatar qiyas don fitar da hukunce-hukuncen shari'a. Ba tare da qiyas ba, ba zai yiwu a fitar da waɗannan hukunce-hukuncen ko a cire su ba.

1 – Qiyaas has a firm relationship with the Qur’aan, the Sunnah and the Ijmaa’. That is due to these three Adillah Al-Ijmaaliyah containing texts which include Shar’iyah ‘Ilal (reasonings) which require Qiyaas for the purpose of deducing Ahkaam Shar’iyah. Without Qiyaas it is not possible to deduce or extract these Ahkaam.

2 – Al-amuran rayuwa suna ci gaba da faruwa sabo-sabo kuma iri-iri ne, alhali ana bukatar Musulmi ya daidaita ayyukansa bisa ga Ahkaam Ash-Shar'iyah. Saboda haka wajibi ne waɗannan sabbin al'amura su kasance da Ahkaam Shar'iyah da za su bayyana su yi bayani kan matsayin da Musulmi ya kamata ya ɗauka a kansu. Al-Qiyaas yana ɗaya daga cikin Adillah (hujjoji) da ke bayyana Ahkaam Ash-Shar'iyah ga waɗannan al'amura. Hakan yana faruwa ne ta hanyar haɗa ko daidaita sabbin al'amuran da Ahkaam Ash-Shar'iyah da Wahayi ya saukar, saboda kamancecen da ke tsakaninsu dangane da 'Ilal (dalilan da ke cikin hukunce-hukuncen).

2 – The realities of life are continuously and newly occurring and are various whilst it is required from the Muslim to regulate his actions in accordance to the Ahkaam Ash-Shar’iyah. It is therefore necessary for these new realities to have Ahkaam Shar’iyah that explain and clarify what the Muslim’s position towards them should be. Al-Qiyaas is from the Adillah (evidences) that make clear the Ahkaam AshShar’iyah for these realities. That happens by linking or attaching the newly occurring realities with the Ahkaam Ash-Shar’iyah which the Wahi brought down due to the similarity between them in respect to the ‘Ilal (reasonings) of the Ahkaam.

Saboda haka, Qiyaas tushe ne na dindindin na samo Ahkaam Ash-Shar'iyyah domin sababbin al'amuran da ke faruwa a cikin rayuwar bil'adama. Wannan ne ke sa Musulunci ya yi tafiya tare da rayuwar bil'adama a dukkan zamunna, kuma ya iya magance dukkan sababbin al'amuran da ke da alaka da wannan rayuwar ta bil'adama.

Consequently, Qiyaas represents a permanent source to derive the Ahkaam Ash-Shar’iyah for the new realities that occur through the course of human life. This is what makes Islaam proceed along with human life across all times and capable of dealing with all newly occurring realities attached to this human life.

3 – Qiyas ya ƙara wa Fiqhu wadata da yawan Ahkaam Ash-Shar'iyah na aiki tun zamanin Manzon Allah ﷺ har zuwa zamaninmu na yanzu, kuma ya wadata shi da su.

3 – Qiyaas has added to and enriched the Fiqh with many practical Ahkaam Ash-Shar’iyah since the time of the Messenger of Allah (saw) until our present time.

Kuma Allah ya yi masa rahama, Al-Muzniy abokin Ash-Shaafi'iy, lokacin da ya faɗi abin da ke gaba game da Qiyaas:

And may Allah’s mercy be upon Al-Muzniy the companion of AshShaafi’iy when he said the following about Qiyaas:

Malamai (Fuqaha) tun daga zamanin Manzon Allah ﷺ har zuwa yau da muke ciki sun yi amfani da ma'auni (Maqaayees) a dukkan hukunce-hukuncen addininsu, kuma sun yarda cewa abin da ya dace da gaskiya shi ne gaskiya, abin da ya dace da barna kuma barna ne. Saboda haka ba ya halatta ga kowa ya musanta Al-Qiyaas.

“The Fuqahaa from the time of the Messenger (saw) until this current day of ours have used measures (Maqaayees) in all of the Ahkaam in the matters of their Deen and they have agreed that the match for the Haqq is the Haqq and that the match for the Baatil is the Baatil and as such it is not permissible for anyone to deny Al-Qiyaas”.