The following are some of the verses of the holy Quran that are presented as evidence in support of Qiyas.

The word ’itibar is considered to mean passing and carrying on. Qiyas also carries the rule from the original case to the derivative.

 What is more clear in the context is that ’itibar means taking lesson and advise The verse speaks of the case of the unbelievers who destroyed their own houses due to fear. It dose not validate Qiyas in any way.

 Ibn Hazm in his works of invalidating Qiyas page 30 writes: "It is impossible for God to say, "Take lesson O, people of vision" and wanting us to use Qiyas and nowhere in the holy Quran or Hadith tell us where, when or about what should we use Qiyas. If we would knew, it would have been obligatory for us to use Qiyas. He has, in fact, forbidden us to use Qiyas where there is no statement from the legislator about a rule and we do not transgress against His limits"

 b.     The second verse is 78-79 chapter 36 "He said, "Who will give life to the bones that have turned to dust. He answered, "The one who created them at the first place will give them life again".

 According to the supporters of Qiyas the form of argument in this verse is that of Qiyas. If Qiyas was not Hujjah The holy Quran would not have used it.

 The answer to this is that there is a huge difference between the Quranic argument and what these people think of it.

 Reason will have no problem understanding the fact that one who can create and give life to the bones He can certainly with the same power turn the dust to bones and give life to them again. So there is clear correlative relationship between the creator and re-creator but there is no such thing in Qiyas.

The kind of inference in the verse at the least would look like involving clear connotative elements of terms in the propositions which on closer analysis would yield strong certainty about the result.

The supporters of Qiyas have mentioned other verses of the holy Quran as evidence but they are not stronger than the ones mentioned.