1 - Istihsaan As-Sunnah da Istihsaan Al-Ijmaa’ a zahiri ba Istihsaan ba ne, illa dai suna nuna rinjayar dalilai ne kawai. Misali, dangane da shaidar Khuzaimah, a bayyane yake cewa yana nuna rinjayar Hadeeth a kan Qiyaas. Saboda haka yana cikin iyakar rinjayar dalilai da juna, alhali ba shi da wata alaka da Istihsaan sai dai a suna kawai. Dangane da Istihsaan Al-Ijmaa’ kuwa, shi ma yana nuna rinjayar Ijmaa’ ko Sunnah a kan Qiyaas (kiyasi). Saboda haka, dangane da batun kera abubuwa, a bayyane yake cewa yana nuna rinjayar Ijmaa’ As-Sahaabah, duk da cewa an tabbatar da kera abubuwa ta hanyar Sunnah. Hakan ya faru ne domin Manzon Allah ﷺ ya umarci a kera zobe da Minbari. Don haka (hukuncin) kera abubuwa ba ya fitowa daga Al-Istihsaan.

1 - The Istihsaan As-Sunnah and Istihsaan Al-Ijmaa’ in reality are not Istihsaan but rather they only reflect the outweighing of evidences. So for instance in regards to the testimony of Khuzaimah then it is evident that it represents the outweighing of the Hadeeth over the Qiyaas. It therefore falls within the remit of outweighing between evidences whilst it has no relationship to Istihsaan except in name. As for Istihsaan Al-Ijmaa’ then this also reflects the outweighing of the Ijmaa’ or the Sunnah over Qiyaas (analogy). Consequently, in respect to the subject of manufacturing it is evident that it represents the outweighing of the Ijmaa’ As-Sahaabah even though manufacturing is proven by the Sunnah. That is because the Messenger of Allah (saw) ordered the manufacturing of a ring and a Minbar. Therefore (the ruling of) manufacturing does not come from Al-Istihsaan.

Haka ma abin yake game da shiga bahon wanka (wurin wanka) ba tare da auna yawan ruwan da ake amfani da shi ko farashinsa ba. Wannan saboda an tabbatar da shi ta Sunnah, domin wannan ita ce al'adar da ta faru a zamanin Manzon Allah ﷺ, tare da saninsa da faruwarta da kuma amincewarsa (Taqreer). Don haka hukuncin yana kafuwa ne da hujja, kuma shi Sunnah ce ta Taqreer, ba Istihsan ba.

The same applies to the entering of the bathroom (baths) without evaluating (the amount of) water (usage) or price. That is because it is proven through the Sunnah as this is the practise that took place at the time of the Messenger (saw) accompanied by his knowledge of its occurrence and his Taqreer (approval/consent). It (the ruling) is therefore established by a Daleel and it is the Sunnah At-Taqreeriyah and not Al-Istihsaan.

2 - Dangane da Istihsaan Ad-Daroorah da Maslahah (na larura da moriya), wadanda suka shafi abin da ya saba wa hukuncin Qiyaas saboda wata larura mai wajabtawa ko wata maslaha da ke bukatar biyan wata bukata. To a wannan hali, saba wa hukuncin Qiyaas yana nufin saba wa hukuncin Shari'a da aka kafa bisa dalili, wato Qiyaas. Daukar hukunci bisa tushen larura (Daroorah) ko maslaha (moriya) ba bisa tushen dalilin Shari'a da karfinsa ba, a zahiri yana nufin komawa ga larura da maslaha ba komawa ga Littafi da Sunna ba. Wannan komawa saboda haka zai saba wa maganar Allah Ta'aala:

2 - As for Istihsaan Ad-Daroorah and Maslahah (of necessity and interest) which relates to that which is contrary to the Hukm of Qiyaas due to an obliging Daroorah or a Maslahah that requires the fulfilling of a need. Then in this case the contravention of the Hukm of Qiyaas represents a contravention of the Hukm Ash-Shar’iy established by the Daleel, which is Qiyaas. Taking the Hukm upon the basis of the Daroorah (necessity) or Maslahah (interest) and not upon the basis of the Daleel Ash-Shar’iy and its strength, in effect means referring to the Daroorah and Maslahah and not referring to the Kitaab and the Sunnah. This reference would therefore be contrary to the speech of Allah Ta’Aalaa:

Rashin ingancin Maslahah a bayyane yake a misalin ma'aikacin da aka dauka aiki, domin sanya ma'aikacin gwamnati ya dauki alhakin asara, yayin da ma'aikacin masu zaman kansu ba ya daukar alhakin, yana nufin fifita wani abu ba tare da wani dalili da zai rinjaye shi ba, baya ga cewa hakan yana sabawa nassin Shari'a.

The invalidity of Maslahah is evident in the example of the hired worker because making the public worker liable and the private worker not liable represents an outweighing without anything to outweigh it with, in addition to it being in contravention to the Shar’iy text.