有关卡亚斯（Qiyas）是伊斯兰教法渊源之一的证据在于：其中的"Illah"（动因、effective cause）是以某一条沙里尔（Shari'）经文为依据或从中推导出来的。这些沙里尔经文即《古兰经》、圣训（Sunnah）或圣门弟子的共识（Ijma' as-Sahabah）。这三者已被证明是伊斯兰教法的确定性渊源，对此无人能够有异议。因此，"Illah"在经文中存在的证据总体上是确定的（Qata'i），卡亚斯也同样如此。当经文提到某一条律例的理由时，将这一律例推广适用于具有相同理由的任何其他问题，即被视为对该《古兰经》经文或圣训的又一种应用。

The evidence that Qiyas is a source of Shar'iah is that the „Illah is based upon or derived from a Shari‟ text. These Shari‟ texts are the Quran, the Sunnah, or Ijma' as-Sahabah. These three have been proven as definitive sources of Shari‟ah upon which no one can disagree upon. Therefore, the evidence that the „Illah exists in the text in general is definitive (Qata‟i) and this is also the case for Qiyas. When a text mentions a reason for a rule, extending this rule to any other issue having the same reason is considered another application for the text of the Ayah or Hadith.

先知ﷺ曾示范了类比推理（Qiyas），并将其视为一项沙拉仪证据（Shari‟ Daleel）。圣门弟子们在这方面追随他，他们也将类比推理视为推导律例的沙拉仪证据。先知ﷺ任命穆阿兹和艾卜·穆萨·阿舍尔里为也门的法官时，对他们说道：

The Prophet (saw) demonstrated Qiyas and considered it as a Shari‟ Daleel. The Sahabah followed him in this regard, and they also considered Qiyas as a Shari‟ Daleel to extract rules. The Prophet (saw) said to Mu'adh and Abu Musa al-Ashari when he appointed them as judges in Yemen:

“你们将以什么作判断？”他们说：“如果我们在经典或圣训中找不到规定，我们就把未知的问题与已知的问题相比较，并依此裁决。”（阿米迪《伊哈康》）

“What will you judge with?” They said, “If we do not find the rule in the Book or the Sunnah, we will compare the unknown issue with the known issue, and we will apply it.” (Ihkam of Amidi)

先知ﷺ也在以下圣训中示范了类比推理（Qiyas）：一位女性圣门弟子（Sahabiyah）询问为父亲代行朝觐之事，使者ﷺ对她说："如果你父亲欠了债，而你替他还清，那能算数吗？"她说："能。"他说："真主的债也是如此。"12

The Prophet (saw) also demonstrated Qiyas in the following Hadith: The Messenger (saw) said to a Sahabiyah when she asked regarding making Hajj on behalf of her father, "If your father owed a debt and you paid it for him, would that suffice?" She said, "Yes." He said, "The same is for the debt of Allah."12

为了教导穆斯林，先知ﷺ向穆斯林展示了如何将欠真主的债务与欠人的债务相比较，从而使偿还之举履行了义务。因此，该规则确认了债务清偿的被接受。另一方面，已知的裁决规则也可能是否定性的。例如，欧麦尔（愿真主喜悦他）就斋戒者是否亲吻会破坏斋戒一事询问先知ﷺ。使者ﷺ说："如果你漱口，那会破坏斋戒吗？"他回答说："不会。"（艾哈迈德圣训集）

In order to instruct the Muslims, the Prophet (saw) showed the Muslims how to compare the debt owed to Allah to that owed to a human being, such that paying it back fulfills the obligation. Thus, the rule confirms the acceptance of the settlement of the debt. On the other hand, the rule of the known Hukm may be one of negation. For example, Umar (ra) asked the Prophet (saw) regarding whether or not the kiss of a fasting person would break the fast. The Messenger (saw) said: "What if you rinse your mouth, does that break the fast? He replied „No‟" (Ahmad)

先知（saw）ﷺ向欧麦尔（ra）示范了如何进行类比推理（Qiyas）：将斋戒者的亲吻与漱口相类比，说明两者都不会破坏斋戒。13

The Prophet (saw) showed Umar (ra) how to perform Qiyas by comparing the kiss of the fasting person to the rinsing of the mouth and showing that neither breaks the fast.13

"Illah"的存在构成了类比得以进行的共同要素。以下这段圣训是"Illah"在类比（Qiyas）中概念的另一个例证： Note: the rules call for the translation only, so I'll give just the translation. 存在"Illah"构成了类比（Qiyas）得以进行所依据的共同事项。下面这段圣训是类比中"Illah"概念的另一个例证：

The existence of an „Illah constitutes the common matter upon which comparisons take place. The following Hadith is another illustration of the concept of „Illah in Qiyas:

当有人询问先知（saw）关于鲜枣与干枣交换的问题时，他问道："鲜枣干了以后重量会减少吗？"他们回答说："会。"他说："那就不可以。"（达尔戈图尼） Note on the rules: "the Messenger (saw)" is the Prophet Muhammad, so ﷺ should follow him. Applying that rule: 当有人询问先知ﷺ关于鲜枣与干枣交换的问题时，他问道："鲜枣干了以后重量会减少吗？"他们回答说："会。"他说："那就不可以。"（达尔戈图尼）

When the Messenger (saw) was asked about the trading of mature dates with dry dates, he asked: "Do the mature dates become lighter (in weight) if they dry up?" They said, "Yes." He said, "Then, no." (Daraqtuni)

根据"Illah（效果因）的原则，先知（愿主赐予他平安）通过将利息（Riba）的规定扩展到成熟的椰枣与干椰枣的交易，示范了类比推理（Qiyas）。 Wait — I must follow the rules: ﷺ should be written once after mentions of the Prophet, instead of "(saw)" or written-out honorifics. So replace the parenthetical with ﷺ. 根据"Illah（效果因）的原则，先知ﷺ通过将利息（Riba）的规定扩展到成熟的椰枣与干椰枣的交易，示范了类比推理（Qiyas）。

Based upon the „Illah, the Prophet (saw) demonstrated Qiyas by extending the rule of Riba to trading mature dates with dry dates.

伊本·阿拔斯传述说："一名妇女说：'安拉的使者啊，我的母亲去世了，她欠着一桩斋戒的还愿，我可以替她封斋吗？'先知ﷺ说："

Ibn Abbas narrated, "A woman said, 'O Messenger of Allah, my mother died owing a vow to fast; should I fast for her?' He (saw) said:

“如果你母亲欠了债，你替她还了，这能抵销吗？”她说：“能。”他说：“那么，你就替你母亲封斋吧。”（穆斯林）

“What if your mother owed a debt and you paid it back for her, would that settle it?‟ She said, 'Yes.' He replied, „Then, fast for your mother.‟” (Muslim)

阿卜杜拉·伊本·祖拜尔（ra）传述：

Also, 'Abdullah ibn Zubair (ra) narrated:

一个来自赫s'安部落(部落名)的男子来到安拉的使者ﷺ面前,说道:"我的父亲年老时皈依了伊斯兰教,他无法骑骆驼,而他又有义务履行朝觐。我可以代他朝觐吗?"先知ﷺ说:"你是长子吗?"他说:"是的。"使者ﷺ回答:"如果你父亲欠了债,而你替他还清了,那这债不就算还了吗?"他说:"是的。"先知ﷺ说:"那么就替他朝觐吧。"(艾哈迈德圣训集)

"A man from Khath'an (a tribe) came to the Messenger of Allah (saw) and said, 'My father embraced Islam at an old age, and he cannot ride the camel and at the same time he is obligated to perform Hajj. Should I perform Hajj for him?' The Prophet (saw) said, 'Are you the eldest son?' He said, 'Yes.' The Messenger (saw) replied, 'What if your father owed a debt and you paid it back, would that settle it?' He said, 'Yes.' The Prophet (saw) said, 'Then perform Hajj for him.'" (Ahmad)

在这两段圣训中,使者ﷺ指导穆斯林如何将斋戒和朝觐中对真主的债务与对人的债务进行类比。二者共享同一个“illah”(效果因),即存在必须偿还的债务。由于Qiyas(类比推理)的定义源自先知ﷺ的圣训,该定义被视为一项Hukm Shari‟(伊斯兰律例)。通过Qiyas推导出的规定,与从其他立法依据中推导出的任何Hukm Shari‟一样,都是必须遵守的。从证据中推导出的定义和一般原则本身也被视为Ahkam Shar'iah(伊斯兰律例)。

In both Ahadith, the Messenger instructed the Muslims how to draw the analogy between the debt of Allah in fasting and Hajj and the debt to a human being. Both of them share the same „Illah, which is the existence of a debt that must be paid. As the definition of Qiyas is derived from the Ahadith of the Prophet (saw), the definition is considered a Hukm Shari‟. The rule that is extracted through Qiyas is a Hukm Shari‟ that must be followed as any other Hukm Shari‟ extracted from other legislative sources. The definitions and general rules which are extracted from the evidences are themselves considered Ahkam Shar'iah.

类比推理（القياس）建立在“علة”（illah，即理由、根据）之上，这个“علة”是两件事物之间共同的动因。若存在该“علة”，则可以进行类比推理；否则类比推理便不可能成立。依据最有力的观点，该“علة”必须由沙里尔的经文明确规定，或从中推导得出。如果是这样，此类比推理便是合乎沙里尔的，因为该“علة”已由沙里尔的经文所确立。依此观点，如果这一“علة”既未被经文明确规定，也未从沙里尔的经文中推导得出，那么该类比推理在沙里尔层面上不能被视为有效，也不能被视为有效的证据（دليل）。

Qiyas is established upon an „Illah, which is the common motive between any two issues. If an „Illah exists, then Qiyas can be performed otherwise Qiyas is not possible. According to the strongest opinion the „Illah must be stated or derived from a Shari‟ text. If this is the case, this Qiyas would be Shari‟ because the „Illah has been stated by a Shari‟ text. According to this view if this „Illah has not been stated or derived from a Shari‟ text, then the Qiyas cannot be considered valid from a Shari‟ perspective nor can it be considered as a valid daleel.

有记载表明，圣门弟子在许多事例中运用了类比推理（Qiyas）。当艾布·伯克尔（ra）将遗产分给外祖母而非祖母时，一些安萨尔对他说：

It is documented that the Sahabah used Qiyas in many instances. When Abu Bakr (ra) gave inheritance to the maternal grandmother and not the paternal one, some of the Ansar told him:

“你们把遗产给了一位女性（外祖母），而她所继承的是一位已故者（外孙）的遗产；但如果她是已故者，这位外孙并不会继承她的遗产。另一方面，你们却遗漏了一位女性（祖母），如果她去世，这个人将会继承她的遗产。因此，应当把遗产的六分之一给她们。”当艾布·伯克尔听到这种类比推理时，他改变了自己的裁决，并确立了新的规定。另一个例子是，欧麦尔（愿真主喜悦他）对于将一群杀人者全部处以死刑一事心存疑虑。阿里（愿真主喜悦他）对他说：

"You have given inheritance to a woman (the maternal grandmother) from a dead person (the grandson) who, if she were the dead person, he would not inherit from her. On the other hand, you left out a woman (the paternal grandmother) who, if she died, this person will inherit from her. So give them the one-sixth of the inheritance." When Abu Bakr heard this Qiyas, he changed his rule and established the new rule. In another example, Umar (ra) doubted applying the death penalty for the group that kills a person. Ali (ra) told him:

“哦，信士们的长官！如果一群人偷窃，你会砍他们的手吗？”欧麦尔说：“会。”阿里回答说：“这与此相同。”于是，阿里以对一群人偷窃的刑罚为依据，为一群人的死刑进行了类比推理（Qiyas）。

"O Ameer al Mu'mineen. If a group stole, would you cut their hands?" Umar said, "Yes," and Ali replied, "This is the same." Thus, Ali made Qiyas for the death penalty of a group based upon the penalty of theft for a group.

类比（Qiyas）的证据是包含"illah（效因）的经典文本。"illah的存在意味着我们要遵循经文的理据（ma'qool an-nass），即《古兰经》和圣训的理据。由于这种理据并非出自理性，而是出自经文本身，因此，如果经文的理据延伸到一个新的事件，我们就有义务将其延伸过去，否则我们就不算遵循了经文。

The evidence for Qiyas is the Shari‟ah texts which contain „Illah. The presence of an „Illah entails that we follow the rationale of the text (ma‟qool an-nass) of the Kitaab and Sunnah. Since the rationale is not from the mind but the text itself. If the rationale of the text extends to a new matter then we are obliged to extend it, otherwise we would not have followed the text.