Dangane da Aayah ta farko, hujjar da suka yi amfani da ita ita ce cewa tana ɗauke da yabo da godiya ga wanda ya bi mafi kyawun magana. Hujjar Aayah ta biyu kuma ita ce umarnin Allah Ta'aala na bin mafi kyau daga abin da Ya saukar. To idan Istihsaan ba hujja ba ne, me ya sa wannan yabo, godiya da wannan magana suke wanzuwa?
In respect to the first Aayah the angle that they have used for proof is that it contains praise and commendation for the one who follows the best speech. The angle of the second Aayah is His Ta’Aalaa’s command to follow the best of what He revealed. If Istihsaan is not a Hujjah (proof) then why does this praise, commendation and matter exist.
Dangane da Ijma'i:
As for the Ijmaa’:
To wannan yana wakilta a cikin Ijma'in dukkan Fuqaha dangane da halaccin shiga banɗaki ba tare da ƙayyade lokacin da za a ɗauka a ciki ba, adadin ruwan da za a yi amfani da shi ba, kuma ba tare da ƙayyade adadin kuɗin da aka biya ba... Wannan kuwa yana sabawa sharuɗɗa da ginshiƙan 'Aqd (kwangila) a Musulunci.
Then this is represented in the Ijmaa’ of all of the Fuqahaa in respect to the permissibility to enter the bathroom without specification of the amount of time to be spent in it, the quantity of water used and without specifying the amount that has been paid... This is whilst it is contrary to the conditions and pillars of the ‘Aqd (contract) in Islaam.
Haka kuma akwai ijma'in malaman fiqhu a kan izinin shan ruwa daga hannun wadanda suke bayarwa ba tare da an ƙayyade adadin ruwan ba.
Similarly, there is the Ijmaa’ of the Fuqahaa upon the permission to drink water from the hands of those who provide it without specifying the amount of water.
Waɗanda suka riƙe ra'yin Istihsaan sun yi ƙoƙarin bayyana ma'anarsa, su ƙayyade sifofinsa, da kuma bayyana cewa ba magana ba ce ko ra'ayi da aka gina bisa son zuciya da son rai ba, face dai barin wani Qiyaas zuwa wani Qiyaas, ko keɓewa daga wata Qa'idah Kulliyah (ƙa'ida gabaɗaya), ko takaita wani Asl (asali) na gabaɗaya saboda wata Daleel da ke buƙatar wannan barin, ko wannan keɓewa, ko wannan takaitawa.
Those who held the view of Istihsaan attempted to clarify its meaning, specify its features and explain that it does not represent a statement or opinion based on desires and whims but rather it only represents the departure of one Qiyaas to another Qiyaas, or an exemption from a Qaa’idah Kulliyah (comprehensive principle), or the specification from a general Asl (origin) due to a Daleel that requires that departure or the exemption or specification.