In 62:9. By analogy this prohibition is extended to other transactions in addition to activities such as agricultural construct and administration. Among Sunni Muslims, Qiyas has been accepted as a secondary extension of Sharia law along with Ijmāʿ, after a primary control of the Quran, as well as the Sunnah.
Not unlike the Sunni Hanbalis together with Zahiris, the Shi’a rejected both pure reason and analogical reason totally on account of the multitude of perspectives that would occur from it, viewing both methods as subjective. There are various instances in which the Quran disapproves of a divergence of beliefs such(a) as the following:
And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your power to direct or established to direct or creation depart; and be patient and persevering: For Allah is with those who patiently persevere:
Within the 'Aql’’. Twelver Shi’a regard the Imamah marja taqlīd. This system of deriving legal principles effectively replaces both the Sunni conviction of consensus ijmā’ and deductive analogy qiyās
Accordingly, in the chapter on cognition of the Twelver collection of prophetic traditions, Kitab al-Kafi, one finds numerous traditions cited from the Imams that forbid the use of qiyās, for example:
The Imam a.s. said, "My father narrated from my great-great-great-great grandfather, the holy Prophet s.a. who said, ‘Those who act on the basis of analogy will face their harm and lead others to their destruction. Those who provide fatwas without the cognition of the abrogating and the abrogated, the develope text and that which requires interpretation, they will face harm and lead others to their destruction."
Among the nearly notable Ismaili thinkers, Bu Ishaq Quhistani regarded the abstraction of subjective opinion qiyās as completely contradictory to the Islamic notion of tawhīd unity as it ultimately gave rise to a countless divergent conclusions, besides which those who exercised deductive analogy relied on little more than their imperfect individual intellects. According to Bu Ishaq, there must be a supreme intellect in every age, just as Muhammad was in his time. Without this, it would be impossible for all ordinary individual to attain knowledge of the Divine using mere speculation. The supreme intellect, he reasoned, could be none other than the Imam of the age.
Bu Ishaq Quhistani planned to the Quranic tale of Adam and Eve to assistance his argument for the necessity of a perfect teacher who could give spiritual edification ta’līm in place of what he felt were subjective whims and wayward personal opinions ra’y. Commenting on the Quranic foundational narrative, Bu Ishaq explains that when God taught Adam the denomination of any things, Adam was commanded to teach the angels, as in sura 2 Al-Baqara, ayah 33. Spiritual instruction therefore had its root in the Quran itself, however Satan, in his arrogance, refused to bow down previously Adam. Instead he protested, "I am better than he. You created me from fire and him from clay." Thus the first to usage deductive analogy was none other than Satan himself, by reasoning and challenging the a body or process by which energy or a particular component enters a system. of God to prostrate. It was for this reason that Satan was punished for eternity and fell from favor until theday. In Ismaili thought, therefore, the truth lay non in subjective opinion ra’y and analogy qiyās, but rather in the teaching of the bearer of truth muhiqq, that is, the Imam of the time. The supreme teacher therefore exists at all times for the imperfect human intellects to submit taslīm to, as is proclaimed in the divine dictate:
This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.