在伊斯兰立法中，类比推理（Qiyaas）位列第四，排在《古兰经》、圣训（Sunnah）和穆斯林学者的公议（Ijmaa'）之后。然而，在伊斯兰教法学（Fiqh）领域，它也具有特殊的地位，使其有别于其他的沙里亚证据（Shar'iyah Adillah）。这是由于以下几个方面的原因：

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 – 类比推理（القياس）与《古兰经》、圣训（السنة）和公议（الإجماع）有着紧密的联系。这是因为这三项总体证据（الأدلة الإجمالية）中包含了带有法律依据（العلل الشرعية）的经文，这些依据需要通过类比推理来推导出法律规定（الأحكام الشرعية）。如果没有类比推理，就无法推导或提取这些律例。

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 – 生活中的现实情况在不断、持续地出现新的变化，并且种类繁多，而穆斯林又必须依照伊斯兰教法的律例（Ahkaam Ash-Shar'iyah）来规范自己的行为。因此，对于这些新出现的现实情况，必须有相应的伊斯兰教法律例来说明和阐明穆斯林对它们应持的立场。类比推理（Al-Qiyaas）是用来阐明这些现实情况所对应的伊斯兰教法律例的证据之一。其方法是将新出现的现实情况与天启（Wahi）所降示的伊斯兰教法律例相联系或类比，因为两者在律例的“Ilal”（理由、缘由）方面相似。

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.

因此,类比推理(Qiyaas)是一项永久性的来源,用以为人类生活历程中出现的新情况推导出伊斯兰教法(Ahkaam Ash-Shar'iyah)。正是这一点使伊斯兰教能够与人类生活一同延续于各个时代,并能够应对与这种人类生活相关的一切新出现的情况。

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 – 自圣门弟子时代起，直至今日，类比推理（Qiyaas）为伊斯兰教法学（Fiqh）增添了大量实践性的沙里亚律例（Ahkaam Ash-Shar’iyah），使其更加丰富。

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.

愿安拉的慈悯降临于谢斐仪的同伴穆兹尼（Al-Muzniy）。他关于类比推理（Qiyaas）曾这样说道：

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

“自使者（愿主赐其平安）时代直至今日，穆斯林的法学家们在其宗教事务的一切律例中都运用了衡量的标准（Maqaayees），并且他们一致认为，与真理相符的是真理，与虚妄相符的是虚妄。因此，任何人都不得否认类比推理（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”.