Bu, ishonib topshirilgan har bir kishini, u xususiy yollanma ishchi bo'lsin yoki davlat yollanma xodimi bo'lsin, qamrab oladi va o'z ichiga oladi. Shunday ekan, dalilni tark etib, so'ngra istihsan yo'li bilan hukm chiqarish — bu hawa (nafsning xohishi va hirsi) asosida hukm chiqarish hamda aql manfaat (maslahat) deb ko'rgan narsaga tayanib hukm chiqarish demakdir.

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).

Shundan ayonki, Daroorah va Maslahah istihsoni deb atalgan narsa Daleel Shar'iy hisoblanmaydi, balki Daleel Ash-Shar'iyni tark etib, 'Aql (aql-idrok) Maslahah yoki Daroorah (zaruriyat) deb biladigan narsani qabul qilishni ifodalaydi.

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).

Shunga qaramay, istihsonni qabul qilgan imomlar (a’immah) chiqargan hukmlar shar’iy hukmlar hisoblanadi, chunki o‘sha olimlar istihsonni shar’iy dalil ekanini, lekin shubhali dalilga tayanadigan dalil ekanini hisobga olib qabul qilganlar.

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.