Qiyaas inashika nafasi ya nne katika sheria ya Kiislamu, kwani inakuja baada ya Qur-aan, Sunnah na Ijmaa'. Hata hivyo, ina umuhimu wa pekee katika fani ya Fiqh ya Kiislamu, unaoitofautisha na dalili nyingine za Shar'iyyah. Hii ni kutokana na mambo yafuatayo:

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 – Qiyaas ina uhusiano thabiti na Qur-aan, Sunnah na Ijmaa'. Hii ni kwa sababu hizi tatu, Adillah Al-Ijmaaliyah, zina matini zinazojumuisha 'Ilal za Shar'iyah (sababu za kisheria) zinazohitaji Qiyaas kwa madhumuni ya kupata Ahkaam Shar'iyah kwa njia ya kuhitimisha. Bila Qiyaas, haiwezekani kuhitimisha au kutoa Ahkaam hizi.

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 – Hali halisi za maisha zinaendelea kutokea kila wakati na mpya, na ni tofauti tofauti, ilhali inahitajika kwa Mwislamu kudhibiti vitendo vyake kulingana na Ahkaam Ash-Shar'iyah. Kwa hiyo ni lazima kwa hali hizi mpya ziwe na Ahkaam Shar'iyah zinazofafanua na kueleza msimamo ambao Mwislamu anapaswa kuchukua kuhusiana nazo. Al-Qiyaas ni miongoni mwa Adillah (ushahidi) zinazofanya wazi Ahkaam Ash-Shar'iyah kwa hali hizi. Hilo hutokea kwa kuunganisha au kuambatanisha hali mpya zinazotokea na Ahkaam Ash-Shar'iyah ambazo Wahi ameziteremsha, kutokana na mfanano uliopo kati yake na hizo kwa kuzingatia 'Ilal (sababu za msingi) za Ahkaam hizo.

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.

Kwa hiyo, Qiyaas ni chanzo cha kudumu cha kuchukua Ahkaam Ash-Shar'iyah kwa hali mpya zinazojitokeza katika mwendelezo wa maisha ya binadamu. Hii ndiyo inayoifanya Uislamu kuendelea sambamba na maisha ya binadamu katika kila zama na kuweza kukabiliana na hali zote mpya zinazohusiana na maisha haya ya binadamu.

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 – Qiyaas imeongeza na kuimarisha Fiqh kwa hukumu nyingi za vitendo za Sharia tangu wakati wa Mtume wa Allah ﷺ hadi wakati wetu wa sasa.

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.

Na Allah na arehemu Al-Muzniy, mwandani wa Ash-Shaafi'iy, alipoyasema yafuatayo kuhusu Qiyaas:

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

“Wanafiqhi kuanzia wakati wa Mtume (ﷺ) mpaka siku hii ya sasa yetu wametumia vipimo (Maqaayees) katika Ahkaam zote katika mambo ya Dini yao, na wamekubaliana kwamba kipimo cha Haqq ni Haqq, na kipimo cha Baatil ni Baatil, na kwa hivyo haifai kwa yeyote kukataa 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”.