1 - Istihsaan As-Sunnah na Istihsaan Al-Ijmaa’ kwa hakika si Istihsaan, bali zinaonyesha tu kupewa uzito zaidi kwa ushahidi mmoja juu ya mwingine. Kwa mfano, kuhusu ushahidi wa Khuzaimah, ni wazi kwamba unawakilisha Hadith kupewa uzito zaidi juu ya Qiyaas. Hivyo unaingia katika mamlaka ya kupima ushahidi dhidi ya ushahidi, ingawa hauna uhusiano wowote na Istihsaan isipokuwa kwa jina. Kwa upande wa Istihsaan Al-Ijmaa’, hii nayo inaonyesha kupewa uzito Ijmaa’ au Sunnah juu ya Qiyaas (kulinganisha kwa mfano). Kwa hiyo, kuhusu suala la kutengeneza vitu, ni wazi kwamba linawakilisha kupewa uzito Ijmaa’ ya Maswahaba, ingawa kutengeneza vitu kumethibitishwa kwa Sunnah. Hiyo ni kwa sababu Mtume wa Allah ﷺ aliamuru kutengenezwa kwa pete na mimbari. Kwa hiyo (hukumu ya) kutengeneza vitu haitokani na 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.

Vivyo hivyo hivyo pia kwa kuingia bafuni (kuoga) bila kupima kiasi cha maji kinachotumika au bei yake. Hiyo ni kwa sababu imethibitishwa kupitia Sunnah, kwani hii ni desturi iliyokuwepo wakati wa Mtume ﷺ, pamoja na ujuzi wake wa kuwepo kwake na Taqreer yake (idhini/ridhaa yake). Hukumu hiyo basi imethibitishwa kwa Daleel, na ni Sunnah ya Taqreer, wala si Al-Istihsaan.

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 - Kuhusu Istihsaan kwa sababu ya Dharura (Istihsaan Ad-Daroorah) na Maslahah (maslahi), ambazo zinahusiana na jambo linalopingana na hukumu ya Qiyaas kutokana na dharura ya lazima au maslahi inayohitaji kukidhi haja fulani. Katika hali hii, kupingana na hukumu ya Qiyaas ni kupingana na hukumu ya Shar'i iliyothibitishwa kwa dalili, ambayo ni Qiyaas. Kuchukua hukumu kwa msingi wa dharura au maslahi, na si kwa msingi wa dalili ya Shar'i na nguvu yake, kwa kweli ni kurejea kwenye dharura na maslahi na si kurejea Kitabu na Sunnah. Kurejea huku kungekuwa kinyume na kauli ya Allah Ta'aalaa:

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:

Ubatili wa Maslahah unadhihirika katika mfano wa mfanyakazi aliyeajiriwa, kwa sababu kumfanya mfanyakazi wa umma awajibike na mfanyakazi wa kibinafsi asiwajibike ni kuipa kipaumbele hoja moja bila kuwa na chochote cha kuipima nacho, na mbali na hilo, ni kinyume cha maandiko ya Shari'ah.

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.