Yawancin malaman ilimi (’Ulamaa’) sun karɓi Al-Istihsaan kuma sun ɗauke shi a matsayin wata hujja daga cikin hujjojin hukunce-hukunce (Ahkaam), duk da cewa sun sami sabani a kan ma'anarsa.

Many of the ‘Ulamaa’ adopted Al-Istihsaan and considered it to be a Daleel from amongst the Adillah of the Ahkaam whilst they have disagreed in respect to its definition.

Wasu daga cikinsu, kamar Hanafiyyah, sun dauke shi a matsayin nuna rinjayar wata hujja akan wata hujja, don haka yana wakiltar hukuncin da nassi ya tabbatar, ba istihsan ba.

Some of them like the Hanafiyah considered it to represent an outweighing of a Daleel over a Daleel and therefore it represents a Hukm that is established by the text and no Istihsaan.

Saboda haka, muna ganin Abu Ishaq Ash-Sheeraaziy Ash-Shaafi’iy, bayan ya gabatar da wasu daga cikin ra'ayoyin Fuqahaa na Ahnaaf dangane da ma'anar Al-Istihsaan, yana cewa: "Idan ma'anarsa ita ce takaita wani bangare na jimillar hukunci da wata hujja mai takaitawa, ko kuma yanke hukunci ta hanyar mafi karfin hujjoji biyu, to wannan yana daga cikin abubuwan da babu wanda zai iya ki" (Al-Lam'u, shafi na 68).

For that reason, we see Abu Ishaq Ash-Sheeraaziy Ash-Shaafi’iy, after presenting some of the views of the Fuqahaa of the Ahnaaf in respect to the meaning of Al-Istihsaan, saying: “If it means specifying some of the sum of the whole with a Daleel that specifies it or by judging by the strongest of two evidences, then this is from that which nobody can reject” (Al-Lam’u p68).

Kuma mun ga cewa As-Sam'aaniy da Al-Qaffaal sun ce ma'anar:

And we see that As-Sam’aaniy and Al-Qaffaal said the meaning of:

"Bayanin Al-Istihsaan a matsayin barin wata hujja zuwa wata hujja da ta fi ta karfi, abu ne da muke fada kuma ba mu kin shi ba" (Irshaad Al-Fuhool na Ash-Shawkaani, shafi na 241).

“The explanation of Al-Istihsaan as being a departure from a Daleel to a Daleel that is stronger than it, is something that we say and do not reject” (Irshaad Al-Fuhool of Ash-Shawkaani, p241).

Waɗanda suka riƙe Al-Istihsaan sun haɗa da: Hanafiyya, da Imam Malik da mabiyansa, yayin da Ibn ul-Haajib ya ce a cikin littafinsa ‘Mukhtasir’:

Those who upheld Al-Istihsaan included: The Hanafiyah, Al Imaam Maalik and his followers whilst Ibn ul-Haajib said in his ‘Mukhtasir’:

Hanafiyyah da Hanabilah sun tabbatar da shi, yayin da sauran suka ƙi shi.

The Hanafiyah and Al-Hanaabilah upheld it whilst the others rejected it.

Shaafi'iyya, wadanda Imam Ash-Shaafi'iy da kansa yake shugabansu, da Zhaahiriyya, da mutane da yawa daga cikin Mutakallimeen, sun yi ra'ayin cewa Istihsaan ba shi da Hujjiyya (ingancin dalili), kuma ba a halatta a gina hukunce-hukuncen shari'a a kansa ba.

The Shaafi’iyah, at the head of which was Imaam Ash-Shaafi’iy himself, the Zhaahiriyah and many of the Mutakallimeen held the opinion of the absence of the Hujjiyah (evidential validity) of Istihsaan and the impermissibility of building legal rulings upon it.

Wannan maganar Ash-Shaafi'iy ta yadu sosai:

The following statement of Ash-Shaafi’iy became well-known:

Duk wanda ya yi amfani da Istihsaan to ya yi shari'anta, baya ga maganarsa: "Istihsaan biyan bukata ne da ra'ayi wanda ke bisa son rai" (Al-Aamaadiy Juz'i 4 shafi na 209).

“Whoever utilises Istihsaan then he has legislated” in addition to his statement: “Al-Istihsaan is self-gratification and an opinion based on desire” (Al-Aamaadiy Vol.4 p209).

A cikin littafinsa "Al-Umm" ya keɓe wani babi a juzu'i na bakwai mai taken: "Ɓata Istihsaan". Ga, a taƙaice, hujjojin da ya yi amfani da su wajen ɓata shi.

In his book ‘Al-Umm’ he dedicated a chapter in the seventh volume under the title of: ‘Invalidating Istihsaan’. The following, in summary, are the Adillah that he used to invalidate it:

1 - Shari'a nass ne (nassi) kuma fahimtar daga nassi ta hanyar Qiyaas. Idan Istihsaan yana cikin ɗaya daga cikin waɗannan nau'i biyu.

1 - The Sharee’ah is a Nass (text) and taking an understanding from the text by way of Qiyaas. If Istihsaan is one of these two (categories)

Babu buƙatar a ambata hakan, kuma idan yana waje da waɗannan nau'o'in biyu, to ba ya cikin Shari'a.

then there is no need to mention it and if it is outside of these two (categories) then it is not from the Sharee’ah.

2 - Lalle Allah Ta'ala yana cewa:

2 - Verily Allah Ta’Aalaa says:

Al-Istihsaan ba shi ne Kitaab ba, ba kuma Sunnah ba, kuma ba ya wakiltar komawa ga Kitaab da Sunnah.

And Al-Istihsaan is neither the Kitaab nor the Sunnah and it does not represent referring back to the Kitaab and the Sunnah.

3 - Manzon Allah ﷺ bai taba yanke hukunci bisa ga Istihsaan nasa ba, sai dai yana jiran saukar Wahayi domin ya amsa tambayoyin sahabbansa, kamar abin da ya faru game da hakikanin Zihar (Suratul Mujadila) da na Li'an (Suratun Nur aya ta 6-10).

3 - The Messenger of Allah (saw) did not provide verdicts based on his Istihsaan but rather he would await the descent of the Wahi to respond to the queries and questions of his companions like what happened in respect to the reality of Azh-Zhihaar (Soorah AlMujaadalah) and of Al-Li’aan (Soorah An-Noor 6-10).

4 - Manzon Allah (ﷺ) ya yi wa Sahabbai tsawa waɗanda suka yi aiki bisa ga Istihsaan nasu. Misali, Manzon Allah (ﷺ) ya yi wa wasu daga cikin Sahabbai tsawa saboda sun ƙone wani mushriki da ke ɓoye a ƙarƙashin wata bishiya, kuma ya yi wa Usaamah bin Zaid tsawa saboda ya kashe wani mutum wanda ya faɗi: ‘Laa Ilaaha Illallah’, yana mai hujjar cewa ya faɗa ne saboda tsoro da barazanar takobi kawai.

4 - The Messenger of Allah (saw) rebuked the Sahaabah who adopted based upon their Istihsaan. So for example he (saw) rebuked some of the Sahaabah because they had burnt a Mushrik sheltered by a tree and he (saw) rebuked Usaamah Bin Zaid because he killed a man who said: ‘Laa Ilaaha Illallah’ whilst using the argument that he only pronounced it due to fear and under the threat of the sword.

5 - Al-Istihsaan ba tare da dalili ba babu abin da yake jagorantarsa, kuma babu ma'auni da za a yi amfani da shi wajen raba gaskiya da karya. Saboda haka, a cikin mas'ala guda ɗaya za a sami hukunce-hukunce iri-iri ba tare da wata hujja da za ta fifita ɗaya a kan wani ba.

5 - Al-Istihsaan without evidence has nothing governing it and no measure to be used to evaluate the truth from the falsehood. As such, within one single matter, there would be a variety of Ahkaam without a base to outweigh one over the other.

6 - Idan Al-Istihsaan ya kasance halal ga Mujtahid, kuma a amfani da shi bai dogara da wata Daleel Shar'iy ba, to da an halatta shi ma ga wanda ba shi da ilimin Littafi da Sunnah. Sakamakon hakan shi ne ra'ayin zai zama bisa son rai ba bisa ilimi ba.

6 - If Al-Istihsaan was permissible for a Mujtahid and in its use he did not depend upon a Daleel Shar’iy, then it would also be permitted for someone who does not have knowledge of the Kitaab and the Sunnah. The result of that is that the opinion would be based on desire and not ‘Ilm (knowledge).