Mbinu mbalimbali ambazo wanazuoni wa fiqhi walizifuata katika kutumia Qiyaas huenda ndizo chanzo kikubwa zaidi cha tofauti kati yao. Baadhi yao walipunguza upeo wa Qiyaas kwa kuweka masharti kadhaa ya matumizi yake, huku wengine wakipanua upeo wake.

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.

Kwa kuwa kanuni hii ilitegemea maoni kwa kiwango kikubwa zaidi kuliko kanuni nyingine zote, hapakuwa na kanuni thabiti na zisizobadilika za kuidhibiti, na hivyo tofauti nyingi zilizuka.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

1. Hukumu tofauti zilitokea kutokana na tofauti za ufafanuzi, ambazo zenyewe zilitokana na tofauti katika maana za maneno (maana za pamoja, za kawaida na za kimajazi) na miundo ya kisarufi (kwa mfano, Qur’, Lams na elaa).

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. Katika matumizi ya Hadith, kulitokea tofauti za hukumu za kisheria kulingana na kiwango cha upatikanaji wa Hadith, uhakika wa usahihi wake, masharti yaliyowekwa kwa ajili ya kuzikubali, na mbinu za kutatua migongano ya maandishi.

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. Baadhi ya Maimamu walianzisha kanuni fulani za kisheria za ziada na kutoa hukumu kwa kuzitegemea. Kanuni hizo pamoja na hukumu zilizotokana nazo zilikataliwa na Maimamu wengine (mfano, Istihsaan na Ijmaa' ya watu wa Madina).

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).

4. Kanuni ya pili ya Qiyaas ilikubalika kwa ujumla, lakini kanuni zinazoongoza taratibu zake za kiuhakiki zilitofautiana baina ya Maimamu, jambo lililosababisha tofauti katika hukumu zao kuhusu masuala yanayofanana.

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.