Wanazuoni wengi katika 'Ulamaa' walikubali Al-Istihsaan na kuliona kuwa ni Daleel miongoni mwa Adillah za Ahkaam, ingawa wametofautiana kuhusu ufafanuzi wake.

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.

Baadhi yao, kama Hanafiyah, waliona kuwa hili ni kuipa nguvu dalili moja juu ya dalili nyingine, na hivyo ni hukmu iliyothibitishwa na maandishi ya dalili yenyewe, wala si Istihsaan.

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.

Kwa sababu hiyo, tunamwona Abu Ishaq Ash-Sheeraaziy Ash-Shaafi’iy, baada ya kutaja baadhi ya maoni ya Fuqahaa wa Ahnaaf kuhusu maana ya Al-Istihsaan, akisema: “Ikiwa maana yake ni kubainisha baadhi ya jumla ya mambo yote kwa Daleel inayoibainisha, au kwa kuhukumu kwa dalili yenye nguvu zaidi kati ya dalili mbili, basi hili ni katika yale ambayo hakuna mtu anayeweza kulikataa” (Al-Lam’u uk. 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).

Na tunaona kwamba As-Sam'aaniy na Al-Qaffaal walisema kwamba maana ya:

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

"Maelezo ya Al-Istihsaan kuwa ni kuacha dalili moja kwenda kwenye dalili nyingine yenye nguvu zaidi kuliko hiyo, ni jambo tunalolisema na kulifanya, na hatulikatai" (Irshaad Al-Fuhool ya Ash-Shawkaani, uk. 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).

Miongoni mwa wale waliotetea Al-Istihsaan ni: Mahanafi, Imam Maalik na wafuasi wake, ilhali Ibn ul-Haajib alisema katika kitabu chake ‘Mukhtasir’:

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

Wahanafiyah na Al-Hanaabilah waliikubali, ilhali wengine waliikataa.

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

Shafi'iyah, ambao kiongozi wao alikuwa Imamu Ash-Shaafi'i mwenyewe, pamoja na Adh-Dhaahiriyah na wengi katika Al-Mutakallimeen, walishikilia maoni kwamba Istihsaan haina Hujjiyah (uthibitisho wa kisheria) na kwamba si halali kujenga hukumu za kisheria juu yake.

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.

Maneno haya ya Ash-Shaafi’iy yalijulikana sana:

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

"Yeyote atakayetumia Istihsaan basi amekuwa ametunga sheria," pamoja na kauli yake: "Al-Istihsaan ni kujifurahisha nafsi na maoni yanayotokana na matamanio" (Al-Aamaadiy Juz. 4 uk. 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).

Katika kitabu chake ‘Al-Umm’ alitenga sura katika juzuu ya saba yenye kichwa: ‘Kubatilisha Istihsaan’. Yafuatayo, kwa muhtasari, ni Adillah alizotumia kubatilisha Istihsaan hiyo.

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 - Sharia ni nass (maandishi), na kuchukua maana kutoka kwenye nass kwa njia ya Qiyaas. Kama Istihsaan ni mojawapo ya makundi haya mawili

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)

Basi hakuna haja ya kulitaja, na ikiwa liko nje ya makundi haya mawili basi si katika Sharia.

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 - Hakika Allah Ta'ala anasema:

2 - Verily Allah Ta’Aalaa says:

Na Al-Istihsaan si Kitaab wala Sunnah, wala haiwakilishi kurejea kwenye Kitaab na 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 - Mjumbe wa Allah ﷺ hakutoa hukumu kwa msingi wa Istihsaan yake, bali alikuwa akisubiri kushuka kwa Wahyi ili kujibu maswali na hoja za Maswahaba zake, kama ilivyotokea kuhusu hakika ya Adh-Dhihaar (Surat Al-Mujaadilah) na Al-Li'aan (Surat An-Nuur 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 - Mtume wa Allah (ﷺ) aliwakemea Maswahaba waliofuata kwa msingi wa Istihsaan yao. Kwa mfano, alimkemea (ﷺ) baadhi ya Maswahaba kwa sababu walimchoma moto mshirikina aliyekuwa amejificha chini ya mti, na alimkemea (ﷺ) Usaamah bin Zaid kwa sababu alimuua mtu aliyesema: 'Laa Ilaaha Illallah', huku akitoa hoja kwamba alitamka hivyo kwa hofu tu na chini ya tishio la upanga.

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 isiyo na dalili haina kanuni inayoiongoza wala kipimo cha kutumika kutofautisha kweli na uongo. Kwa hiyo, ndani ya jambo moja moja, kungekuwepo na hukumu mbalimbali bila msingi wa kuzipa uzito mmoja kuliko mwingine.

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 - Iwapo Al-Istihsaan ingeruhusiwa kwa Mujtahid, na katika matumizi yake asitegemee Daleel Shar'iy, basi ingeruhusiwa pia kwa mtu asiye na elimu ya Kitabu na Sunnah. Matokeo yake ni kwamba maoni yangetegemea matamanio na si 'Ilm (elimu).

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).