Wannan ya shafi kowa da kowa da aka danka wa amana, ko ma'aikaci ne na masu zaman kansu ko na gwamnati. Saboda haka, barin dalili (Daleel) sannan a yanke hukunci ta hanyar Istihsaan yana nufin yanke hukunci bisa son rai (Hawaa) da kuma abin da hankali ya gani a matsayin Maslahah (muradin al'umma).

This covers and includes everyone who has been entrusted whether he was a private hired hand or a public hired hand. As such abandoning the Daleel and then passing judgment by way of Istihsaan reflects passing judgment based on Hawaa (a desire of whim) and by what the mind has viewed to represent a Maslahah (interest).

Daga wannan ya bayyana cewa abin da aka kira Istihsaan na Daroorah da Maslahah ba ya wakiltar wata Daleel Shar'iy, a maimakon haka yana nuna barin Daleel Ash-Shar'iy da karɓar abin da Al'aql (hankali) ke ganin shi ne Maslahah ko Daroorah (larura).

From that it becomes clear that what has been called the Istihsaan of Daroorah and Maslahah does not represent a Daleel Shar’iy but rather it reflects the abandoning of the Daleel Ash-Shar’iy and adopting what the ‘Aql (mind) views to be a Maslahah or Daroorah (necessity).

Duk da haka, hukunce-hukuncen da Imamai (Malamai masu jagorancin addini) waɗanda suke amfani da Istihsaan suka fitar ana ɗaukarsu a matsayin wakilan Ahkaam Shar'iyah, saboda waɗannan malamai sun karɓi Istihsaan bisa la'akari da cewa yana wakiltar wata Daleel Shar'iy da ta dogara ga wata Shubhat Daleel.

Despite this, the Ahkaam that the A’immah (Imaams) who adopt Istihsaan have deduced are considered to be representative of Ahkaam Shar’iyah because those Scholars have adopted Istihsaan upon their consideration that it represents a Daleel Shar’iy reliant upon a Shubhat Daleel.