Hii inajumuisha na kuwahusu wote waliokabidhiwa jukumu, awe ni mfanyakazi wa kibinafsi aliyeajiriwa au mfanyakazi wa umma aliyeajiriwa. Kwa hiyo, kuacha Daleel na kisha kutoa hukumu kwa njia ya Istihsaan ni kutoa hukumu kwa msingi wa Hawaa (matamanio au matakwa ya nafsi), na kwa kile ambacho akili imekiona kuwa Maslahah (manufaa).

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).

Kutokana na hayo, inadhihirika wazi kwamba kile kinachoitwa Istihsaan ya Daroorah na Maslahah hakiwakilishi Daleel Shar'iy, bali kinaonyesha kuacha Daleel Ash-Shar'iy na kuchukua kile ambacho 'Aql (akili) inakiona kuwa Maslahah au Daroorah (lazima).

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).

Licha ya hayo, hukumu ambazo Maimamu (Maimamu) wanaokubali Istihsaan wameizalisha zinachukuliwa kuwa ni hukumu za Shari'ah, kwa kuwa wanazuoni hao wamekubali Istihsaan kwa kuzingatia kwamba inawakilisha Dalili ya Kishari'ah inayotegemea Dalili yenye Shubha.

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.