Berbagai pendekatan yang ditempuh para fuqaha dalam penerapan Qiyas mungkin merupakan sumber perbedaan terbesar di antara mereka. Sebagian mempersempit ruang lingkup Qiyas dengan menetapkan sejumlah syarat sebelum penggunaannya, sementara yang lain memperluas ruang lingkupnya.

The various approaches which jurists took in their application of Qiyaas were perhaps the largest source of defferences among them. Some narrowed down the scope of Qiyaas by setting a number of preconditions for its use, while others expanded its scope.

Karena prinsip ini lebih banyak didasarkan pada pendapat dibandingkan prinsip-prinsip lainnya, tidak ada aturan baku yang dapat membatasinya, sehingga muncul berbagai perbedaan yang luas.182

Because this principle was based on opinion to a greater extent than any of the others, there were no hard and fast rules with which to contain it, and thus a wide range of differences developed.182

Perbedaan hukum (fikih) muncul dari perbedaan dalam penafsiran, yang sendirinya disebabkan oleh variasi makna kata (makna yang bersifat musytarak, makna hakiki, dan makna majazi) serta bentuk-bentuk struktur gramatikal (misalnya *qurū'*, *lāmasa*, dan *ilā*).

1. Varying rulings arose from differences in interpretation which were themselves attributable to variations in word meanings (shared, literal and figurative) and grammatical constructions (e.g. Qur’, Lams and elaa).

2. Dalam penerapan hadits, terjadi variasi hukum-hukum fikih bergantung pada tingkat ketersediaan hadits, keotentikannya, syarat-syarat yang ditetapkan untuk penerimaannya, dan metode penyelesaian pertentangan dalam teksnya.

2. In the application of Hadeeths, a variation of legal rulings occurred depending on the degree of availability of the Hadeeths, their authenticity, the conditions imposed for their acceptance and the methods of resolving textual conflicts.

3. Sebagian Imam mengembangkan kaidah-kaidah hukum sekunder tertentu dan menetapkan hukum berdasarkan kaidah tersebut. Baik kaidah-kaidah itu maupun hukum-hukum yang dihasilkannya ditolak oleh Imam-Imam lain (misalnya Istihsan dan Ijma' penduduk Madinah).

3. Some Imaams evolved certain secondary legal principles and made rulings based on them. Both the priciples and the rulings were rejected by other Imaams (e.g. Istihsaan and Ijmaa’ of the Madeenates).

Prinsip sekunder Qiyaas secara umum diterima, namun kaidah-kaidah yang mengatur prosedur deduktifnya berbeda-beda di antara para Imam, sehingga menimbulkan perbedaan dalam putusan hukum mereka terhadap masalah-masalah yang serupa.

4. The secondary principle of Qiyaas was generally accepted, but the rules governing its deductive procedures varied among Imaams, resulting in a variation in their rulings on similar issues.