Rasulullah ﷺ membimbing ke arah penggunaan Qiyaas, dan antara dalil-dalil tersebut ialah yang berikut:
The Messenger of Allah (saw) guided towards the utilisation of Qiyaas and examples from amongst such evidences are the following:
Diriwayatkan daripadanya (ﷺ) bahawa seorang lelaki dari Khath'am bertanya kepadanya: "Ayah saya memeluk Islam ketika sudah tua dan dia tidak mampu menunggang unta, sedangkan haji telah diwajibkan ke atasnya. Adakah saya boleh menunaikan haji bagi pihaknya?" Maka baginda (ﷺ) bertanya:
It has been narrated from him (saw) that a man from Khath’am asked him: “My father became Muslim whilst he was of an elderly age and he is not capable of riding camels whilst the Hajj has been proscribed upon him. So can I make Hajj on his behalf?” So he (saw) asked:
"Adakah engkau anak sulung daripada anak-anaknya?" Lelaki itu menjawab: "Ya." Kemudian baginda ﷺ bersabda: "Adakah engkau nampak, jika ayahmu mempunyai hutang lalu engkau membayarkannya untuknya, adakah itu akan dikira untuknya?" Lelaki itu menjawab: "Ya."
“Are you the oldest of his sons?”. He replied: “Yes”. (Then) he (saw) said: “Do you see that if your father had a debt and you paid it off for him, would that count for him?” He replied: “Yes”.
(Maka) beliau ﷺ bersabda: “Kalau begitu, tunaikanlah haji untuknya” (An-Nasa'i).
(So) he (saw) said: “Then perform Hajj on his behalf” (AnNasaa’iy).
‘Umar (ra) meriwayatkan: “Pada suatu hari aku berada dalam keadaan gembira, lalu aku mencium (isteriku) ketika aku sedang berpuasa. Selepas itu aku pergi kepada Nabi ﷺ dan berkata: ‘Hari ini aku telah melakukan perkara yang sangat besar, aku mencium ketika aku sedang berpuasa.’ Maka Rasulullah ﷺ bersabda: ‘Bagaimana pendapatmu jika kamu berkumur dengan air (madmadah) ketika kamu sedang berpuasa?’ Aku berkata: ‘Tiada apa-apa di dalamnya.’ Maka baginda ﷺ bersabda: ‘Jadi apakah masalahnya?’” (Abu Daawood) iaitu: Apakah yang kamu bimbangkan sedangkan kamu telah melakukan perbuatan yang harus dan tidak membatalkan puasa?
‘Umar (ra) related: “I was in good spirits one day so I kissed (my wife) whilst I was fasting and after that I went to the Nabi (saw) and said: “I did something very serious today. I kissed whilst I was fasting” And so the Messenger of Allah (saw) said: “Do you see what the case would be if you had washed your mouth out with water (Madmadah) whilst you were fasting”. I said: “There is nothing in that”. And so he (saw) said: “And so what’s the problem?” (Abu Daawood) i.e. What are you fearing when you have undertaken a permissible act that does not invalidate the fasting?
Telah disahkan bahawa Abu Bakr (ra) memberikan pusaka kepada nenek sebelah ibu tetapi tidak kepada nenek sebelah bapa. Maka sebahagian daripada kaum Ansar berkata kepadanya: "Engkau telah memberikan pusaka kepada seorang wanita daripada si mati, sedangkan jika dialah yang mati, dia tidak akan mewarisi daripadanya. Dan engkau meninggalkan seorang wanita yang jika dialah yang mati, dia akan mewarisi kesemua yang ditinggalkannya." Lalu dia mengubah pendiriannya dengan menjadikan mereka berkongsi satu perenam (sudus), dan tiada seorang pun daripada para Sahabat yang menegur atau menafikan perkara ini daripadanya, dan oleh itu ia merupakan satu Ijmak.
It has been authenticated that Abu Bakr (ra) allocated inheritance to the mother of the mother but not the mother of the father and so some of the Ansaar said to him: “You have given inheritance to a woman from a dead (man) whilst had she been dead he would not have inherited from her. And you left a woman who if she had been dead he would have inherited all that she left”. And so he revised his position to make them share in the sixth whilst none of the Sahaabah rebuked or denied this from him and as such it represented an Ijmaa’.
Dalam ijmaʻ ini, al-Ansari membuat qiyas antara nenek dari pihak ayah dan nenek dari pihak ibu dalam hal pusaka, dan beliau mengemukakan hujahnya kepada Abu Bakr berdasarkan dalil atau bukti ini.
In this Ijmaa’ the Ansaari made analogy between the mother of the father and the mother of the mother in respect to inheritance and presented his argument to Abu Bakr based on this evidence or proof.
Abu Bakr (ra) kemudian menerima hujah tersebut kerana ia berdasarkan Dalil Syar'i.
Abu Bakr (ra) then accepted the argument because it was based upon a Daleel Shar’iy.