Qiyas (Analogical Deduction)

That makes sense Alhamdulillah, as Qiyas is the sunnah of soo many Sahabah رضي الله عنهم so there shouldn't be any excuse for not applying it to the new events that has no mention in the revelation. Just read this beneficial blog:

''5. It is reported from Hadhrat Abu Huraira (radhiAllaahu anhu) that a person once came to Nabi (sallallahu alaihi wasallam) and complained that his wife had given birth to a child that was dark in complexion. Nabi (sallallahu alaihi wasallam) asked him whether he had camels that were from the same stock but of different colour, he replied in the affirmative. Nabi (sallallahu alaihi wasallam) drew a parallel between the two and concluded that just as camels born of the same parents can differ in colour, so too can human beings. 
[Bukhari, page 1088, vol.2] 

6. Rasulullah (sallallahu alaihi wasallam) said: Surely I give rulings (Masalas) over you, with my reasoning (analogy), in all such matters where Wahi (revelation) has not been revealed to me. 
[Abu Dawood, page 71, vol.2] 

7. Hadhrat Abu Bakr (radhiAllaahu anhu) used to say: Indeed, if a matter is presented to Abu Bakr which is not found in the Kitaab of Allaah Taala, neither in the Sunnat, then I make Ijtihaad. Then he said: That is my ruling (opinion), if it turns out to be correct, then it is from Allaah Taala, and if it is incorrect, then it comes from me, and I seek Allaah Taalas forgiveness from it. 
[Jaamiu Bayaanul Ilm, page 51, vol.2] 

9. Hadhrat Umar (radhiAllaahu anhu) advised Qadhi Shuraih, that if any matter presents itself, then firstly he should refer to the Quraan Shareef for a solution. If no solution is found there then he must refer to the Sunnat of Nabi (sallallahu alaihi wasallam). If no solution is found there, then he must draw a solution from the consensus of opinion (if there is such a ruling upon which there was consensus). If there was no prior consensus on that matter, then he should make Ijtihaad. 
[Jaamiu Bayaanul Ilm, page 52/57/59, vol.2] 

10. Whenever Hadhrat Umar (radhiAllaahu anhu) would give a ruling, he would say: This is the view of Umar, if it is correct then it is from Allaah Taala, and if it is incorrect, then it comes from Umar. 
[Mizaanu Shiraani, page 49, vol.1] 

11. When Hadhrat Abdullah ibn Abbaas (radhiAllaahu anhu) was the Mufti of Makkah Mukarrama, then his pattern was such, whenever he gave a ruling, that he firstly referred to the Quraan Shareef, then to the Sunnat, then to the rulings of Hadhrat Abu Bakr and Umar (radhiAllaahu anhuma). If he found no proof in any of the above then he would give his own view (ruling) on the matter. 
[Daarmi, page 59,vol.1 / Sunan Baihaqi, page 115, vol.1 / Jaamiu Bayaanul Ilm, page 57-8, vol.2] 

12. Hadhrat Abdullah Ibn Masood (radhiAllaahu anhu) was the Mufti of Daarul Uloom Kufa. His proclamation was: 
If any of you is faced with a matter (to rule over) after today, then he should rule in conjunction with the Quraan Shareef. If no such solution is found in the Quraan Shareef, then he should see what Nabi (sallallahu alaihi wasallam) ruled in a similar matter. If he comes across a matter which is neither in the Quraan Shareef nor the Sunnat, then he should rule as the pious predecessors have ruled. If he comes a across a matter which is neither in the Quraan Shareef, nor in the Sunnat, nor have the pious predecessors ruled in a similar case, then he should make Ijtihaad and rule accordingly. 
[Nisai, page 264 - Baabul Hukm Bi Ittifaaqi Ahle Ilm (Chapter on giving a verdict in conjunction with the Learned Scholars).] 

13. Hadhrats Ubai bin Kaab, Abu Darda, and Abu Huraira (radhiAllaahu anhum) also used to give Fataawa (rulings) from their own Ijtihaad (when the previous avenues were exhausted) 
[Jaamiu Bayaanul Ilm, page 58, vol.2] 

14. It is stated in the footnote of the Kitaab AFawaaid Salafia, which is a Kitaab of the Ghair Muqalliddeen, under the Aayat of the Quraan Shareef: (All of you) Must follow that which has been revealed to you from your Rabb If any matter is not proven from the Quraan Shareef or Ahadith, then one may refer to consensus of opinion and Ijtihaad, because these two are corollaries (branches) to the Quraan Shareef and Sunnat. 
[Translation of Wahidud Zamaan, page 181, vol.11]''