Yawancin abin da ya zo game da amfani da kalmar Al-Istihsaan daga Hanafiyyah yana nufin wani abu da ya sabawa Al-Qiyaas. Saboda haka sai su ce: Al-Qiyaas yana tilasta Al-Hazhr (haramci), amma Al-Istihsaan yana tilasta Ibaahah (halaccin abu). Sun mayar da Istihsaan a matsayin Daleel Shar'iy wanda ya sabawa wani Daleel Shar'iy makamancinsa, wanda ake wakilta da Al-Qiyaas.

A lot of what has come in terms of the utilisation of the wording Al-Istihsaan by the Hanafiyah is with the meaning of that which is in opposition to Al-Qiyaas. So they would say: Al-Qiyaas dictates Al-Hazhr (prohibition) but Al-Istihsaan dictates Ibaahah (permissibility). They have made Istihsaan a Daleel Shar’iy that is in opposition to a Daleel Shar’iy like it, represented in Al-Qiyaas.

Wasu daga cikinsu sun ce a ra'in Hanafiyyah, Al-Istihsaan yana wakiltar kowace Daleel da ta saɓa wa Qiyaas Azh-Zhaahir (abin da ya bayyana ko a fili yake).

Some of them said that in the Hanafiyah view Al-Istihsaan represents every Daleel that is contrary to the Qiyaas Azh-Zhaahir (what is apparent or evident).

Hanafiyya sun raba Al-Istihsaan zuwa nau'i biyu.

The Hanafiyah divide Al-Istihsaan into two categories:

1 - Istihsaan Al-Qiyaas. 2 - Istihsaan da ke faruwa saboda Qiyaas ya saba wa wasu hujjoji kamar Sunnah da Ijma'i. Wannan nau'i ne da ya zama fagen nazarinmu.

1 - Istihsaan Al-Qiyaas. 2 - The Istihsaan caused by the opposition of Qiyaas to other evidences like the Sunnah and Ijmaa’. It is this category that represents the subject area of our study.