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Hujjiyat ul-Istihsaan (Evidence or proof for its validity as a source of evidence)
以下是他们用来支持将伊斯提哈桑（Istihsaan）作为一种哈吉杰（Hujjah，即法律证据来源）的论据之一：
The following are from amongst the evidences that they have brought to support Istihsaan as a Hujjah (legal source of proof/evidence):
来自《古兰经》：
From the Qur’aan:
安拉至高的话语：
The Qawl of Allah Ta’Aalaa:
那些倾听言辞、并遵循其中最美者的人(《苏尔·祖迈尔》18)。
Those who listen to the speech and follow the best of it (Az-Zumar 18).
以及祂的真主之言（SWT）：
And His Qawl Subhaanahu:
并且你们应当遵循从你们的主降示给你们的最美好的（经文）。（az-Zumar 55）
And follow the best of what was revealed to you from your Lord (Az-Zumur 55).
关于第一节经文，他们作为证据的角度在于：其中包含对遵从最美之言者的赞扬与称许。第二节经文的角度则在于：真主至高无上的命令，即遵从祂所降示的最美之言。如果istihsaan（istihsān，求善）不是一个hujjah（证据），那么这些赞扬、称许和经文所包含的内容又是为了什么呢？
In respect to the first Aayah the angle that they have used for proof is that it contains praise and commendation for the one who follows the best speech. The angle of the second Aayah is His Ta’Aalaa’s command to follow the best of what He revealed. If Istihsaan is not a Hujjah (proof) then why does this praise, commendation and matter exist.
至于 Ijmaa'（ijmā‘，公议）：
As for the Ijmaa’:
于是，这体现在所有法学家的共识之中，即允许进入浴室，而不规定停留的时间、所用水的数量，也不说明所付的金额……然而，这与伊斯兰教中“合同”（'Aqd）的条件和要件相违背。
Then this is represented in the Ijmaa’ of all of the Fuqahaa in respect to the permissibility to enter the bathroom without specification of the amount of time to be spent in it, the quantity of water used and without specifying the amount that has been paid... This is whilst it is contrary to the conditions and pillars of the ‘Aqd (contract) in Islaam.
同样，学者们一致认为，可以从提供水的人手中饮水，而无需限定水量。
Similarly, there is the Ijmaa’ of the Fuqahaa upon the permission to drink water from the hands of those who provide it without specifying the amount of water.
主张圣训而采用“istihsaan”（伊斯提哈桑）的学者，曾试图阐明其含义、界定其特征，并解释它并非基于私欲和心血来潮的主张或意见，而仅仅是从一种类比（Qiyaas）转向另一种类比，或是对某一普遍性原则（Qaa’idah Kulliyah）的例外，或是依据某个需要such离开、例外或限定的证据（Daleel），对一般根本（Asl）所作的限定。
Those who held the view of Istihsaan attempted to clarify its meaning, specify its features and explain that it does not represent a statement or opinion based on desires and whims but rather it only represents the departure of one Qiyaas to another Qiyaas, or an exemption from a Qaa’idah Kulliyah (comprehensive principle), or the specification from a general Asl (origin) due to a Daleel that requires that departure or the exemption or specification.