Istihsan lug'aviy ma'noda biror narsani ma'qullash yoki afzal ko'rib qilishni anglatadi. U "Hasuna" so'zidan olingan bo'lib, yaxshi yoki go'zal bo'lishni bildiradi. Fiqhiy atama sifatida Istihsan bir sababga ko'ra bir qiyosdan boshqa bir qiyosga o'tish yoki sabab tufayli qiyosni to'xtatib turish deb ta'riflanadi. Mujtahid ushbu variantlarning istalgan birini e'tiborga olishi mumkin.

Istihsan literally means to approve or to do something preferable. It is a derivation of Hasuna, which means being good or beautiful. As a juristic term, Istihsan is defined as shifting from one Qiyas to another Qiyas due to a reason or suspending a Qiyas for a reason. A Mujtahid may take into consideration any of these options.

A. Istihsan bilan qiyos — qiyos bo‘yicha chiqarilgan hukmdan, kuchliroq sabab tufayli, boshqa qiyos bo‘yicha hukmga o‘tish.

A. Istihsan by Qiyas- switching from a ruling of Qiyas to another ruling by Qiyas due to a stronger reason.

Misol:

Example:

Faraz qiling, Ahmad va Muhammad mashinani teng ravishda birgalikda egalik qilishadi. Ular mashinani do‘sti Aliga 1000 dollarga sotadilar. Ali Muhammadga birinchi to‘lov sifatida 400 dollar to‘laydi. Ammo Muhammad Ahmadga o‘z ulushini to‘lashdan oldin, pul o‘g‘irlanadi. Qiyos bo‘yicha bu holatdagi hukm shundan iboratki, Ahmad va Muhammad sherik bo‘lganliklari sababli zararni teng ravishda bo‘lishishlari kerak.

Imagine that Ahmad and Muhammad equally own a car. They sell their car to a friend, Ali for $1000. Ali pays Muhammad $400 as a first payment. However, before Muhammad could pay Ahmad his share, the money gets stolen. The ruling from Qiyas in this situation is that both Ahmad and Muhammad have to equally share the loss since they are partners.

Istihsan bil-qiyos bo'yicha hukm shuki, zararni Ahmad emas, Muhammad ko'tarishi kerak. Sababi shundaki, Muhammadda dastlab Alidan Ahmadga o'zi to'lashni talab qilish imkoniyati bor edi. Shu sababli, Muhammad Ahmadning ulushini undirish imtiyozidan foydalangan deb hisoblanadi, holbuki u bundan voz kechish huquqiga ham ega edi.

The ruling from Istihsan by Qiyas is that Muhammad should incur the loss and not Ahmad. The reason is that Muhammad has the option initially to tell Ali to pay Ahmad by himself. Thus, there is an assumption that Muhammad used this privilege of collecting Ahmad‟s share of the payment even though he had the option not to.

B. Zaruratga ko'ra istihsan – zarurat tufayli boshqa qiyosga o'tish.

B. Istihsan by necessity - shifting to another Qiyas due to necessity.

Misol:

Example:

Mavjud xizmat ko'rsatuvchi biznes, masalan, quruq tozalash do'koni, ommaviy xizmat ko'rsatadi, boshqa tomondan esa birovning shaxsiy xizmatiga, masalan, kompyuter operatoriga, ixtisoslashgan xodim yollaydi. Ikkala tomon ham tasodifiy zararlar uchun javobgar emas, va bu Qiyosdan kelib chiqqan hukm. Zaruratga ko'ra Istihsondan kelib chiqqan hukm shuki, quruq tozalash do'koni javobgar bo'lishi kerak, chunki u ommaviy xizmat, lekin kompyuter operatori javobgar emas, chunki u shaxsiy xodim. Zarurat shundaki, agar biznes javobgar bo'lmasa, ommaviy xizmat uchun yollangan xodim boshqa ishlarni olib, o'zini ortiqcha yuklashi va mas'uliyatni ko'tara olmasligi mumkin.

There is a service offered by a business such as a dry cleaning store, which is a public service, and another service offered by an employee who is hired exclusively by someone for a private service such as a computer operator. Both parties are not liable for any unintentional damages, and this is a ruling from Qiyas. The ruling from Istihsan due to necessity is that the dry cleaning store should be liable since it is a public service but not the computer operator since he is a private employee. The necessity is that if the business is not liable then the employee hired for the public service may overload himself by taking up other jobs and may not be able to handle the responsibility.

C. Istihsan bis-Sunnah — Qiyosning hadis tufayli bekor qilinishi, chunki hadis unga zid kelgan.

C. Istihsan by Sunnah - Cancelling the Qiyas due to a contradiction caused by the Hadith.

Misol:

Example:

Payg'ambar ﷺ shunday degan: "Kimning guvohi Xuzaymadir, unga o'sha kifoya qiladi." Bu degani, o'sha shaxsning (Xuzaymaning) guvohligi ikki kishining guvohligiga teng. Qiyos bo'yicha hukm ikki guvoh bo'lishi, ammo qiyos bekor qilinadi, chunki bu Payg'ambar ﷺ tomonidan Xuzayma uchun berilgan alohida holat edi.

The Prophet (saw) said who has Khuzaima as his witness it is enough for him, meaning that the testimony of that person (Khuzaima) equals the testimony of two people. While the ruling from Qiyas is to have two witnesses, the Qiyas is cancelled because this was a special situation for Khuzaima by the Prophet (saw).

D. Istihsan bilan Ijmo' as-Sahoba — Qiyosdan kelib chiqqan hukmni Ijmo' as-Sahoba tufayli yuzaga kelgan ziddiyat sababli bekor qilish.

D. Istihsan by Ijma as-Sahabah - Cancelling a ruling from Qiyas due to a contradiction caused by the Ijma‟ as-Sahabah.

Misol:

Example:

Kompaniyaga stullar kabi buyumlarni ishlab chiqarish uchun pul to‘lash. Qiyos bo‘yicha hukm shuki, muhokama qilinayotgan buyumlar (masalan, stullar) shartnoma tuzilgan paytda mavjud bo‘lmagani uchun bunday ish joiz emas. Ammo Qiyos hukmi sahobalarning ijmo‘i tufayli bekor qilinadi.

Paying a company to manufacture items such as chairs. The ruling from Qiyas is that it is not allowed because the items under discussion (e.g. chairs) are not present at the time of the contract. But the ruling from Qiyas is cancelled due to the Ijma‟ as-Sahabah.

Istihsanning birinchi ikki turi uni qo'llash uchun asoslangan dalil (daleel) ga ega emas. Texnik jihatdan esa, uchinchi va to'rtinchi turlar istihsan emas; aksincha, ular Sunnat va Sahobalar ijmoʻiga asoslangan hukmlardir.

The first two types of Istihsan have no valid Daleel for their application. Technically, the third and fourth are not Istihsan; rather, they are ruling based on a Daleel from Sunnah and Ijma‟ as-Sahabah.

Istihsanni qo'llab-quvvatlovchilar uni asoslash uchun quyidagi oyatdan foydalanadilar:

The proponents of Istihsan use the following Ayah to validate Istihsan:

“...Va bashorat ber Mening shu bandalarimga, ular so‘zni tinglaydilar va uning eng yaxshisiga ergashadilar. Ana shular Alloh hidoyat bergan kishilardir va ular aqlli-farosatli kishilardir.” (TMQ Az-Zumar: 18)

“... And give glad tidings to those of My servants who listen to the word and follow the best of it. Those are the ones that Allah has guided and endowed with understanding.” (TMQ Az-Zumar: 18)

“Va Rabbingizdan sizga nozil qilingan eng go‘zal narsaga ergashingiz.” (TMQ Az-Zumar: 55)

“And follow the best of what has been sent down to you from your Lord.” (TMQ Az-Zumar: 55)

Bu oyatlar istihsanni joriy etmaydi. Aksincha, oyat bizni eng yaxshi so‘zlarga, ya’ni nozil qilingan narsaga, Qur’onga ergashishga buyuradi. Buning sababi, oyatning ikkinchi qismida shunday qiluvchilarni Alloh (SWT) hidoyatga yo‘llagan kishilar sifatida ta’riflanganidir.

These Ayahs do not authorise the use of Istihsan. Rather, the Ayah instructs us to follow the best statements, which were revealed, Qur‟an. This is because the second part of the Ayah describes those who do as the ones that Allah (swt) has guided.

Imom Shofe'iy shunday degan edilar: "Istihsonni qo'llaydiganlar shar'iy qonun chiqaruvchi bo'lib oladilar. Agar bu dinda istihson ruxsat etilgan bo'lsa, u holda har bir aqlli inson o'zi uchun qonunlar joriy qilishi joiz bo'lishi kerak." (Ar-Risola)

Imam Shafi‟i used to say “Those who practice Istihsan are the Shar‟i (legislator), and if Istihsan is allowed in this Deen then it should be allowed for any intellectual person to initiate laws for himself.” (Al-Risala)