事实是，伊斯提斯哈布（Al-Istishaab）并不构成对Hukm（律例）的Daleel（证据），因为Daleel是指一项Hukm针对某事或某行为所依据的根据。Hukm要么是Fard（天课式的必须）、Mandoob（推荐）、Mubaah（允许）、Makrooh（厌恶）或Haraam（禁止），而没有任何Hukm是从伊斯提斯哈布中推导出来的。相反，伊斯提斯哈布意指先前已由某项证据确立的Hukm仍然存续，而该证据本身并非伊斯提斯哈布。这是因为伊斯提斯哈布不会确立一项新的Hukm，而是先前由其被承认的有效（Mu'tabar）Daleel所确立的Hukm，通过伊斯提斯哈布而继续有效。

The truth is that Al-Istishaab does not represent a Daleel upon the Hukm because the Daleel is that which the Hukm for a matter or an action is taken from. The Hukm is either Fard, Mandoob, Mubaah, Makrooh or Haraam and no Hukm is taken from Al-Istishaab. Rather Al-Istishaab means the remaining or continuance of the Hukm that had been established by an evidence previously which was not in origin Al-Istishaab. That is because Al-Istishaab doesn’t establish a new Hukm but rather the previous Hukm established by its legitimately recognised (Mu’tabar) Daleel continues by way of Istishaab.

因此，它本身并不构成fiqh的一个Daleel（证据），也不是推导Ahkaam（律例）的Masdar（来源）。它仅仅是一种Qareenah（关联线索），用以延续先前已由Daleel确立的Hukm（判决）。

Therefore, it doesn’t in itself represent a Daleel for Fiqh or a Masdar (source) from which Ahkaam are extracted. It rather only represents a Qareenah (linkage) for the continuation of the previous Hukm that had (already) been established by the Daleel.

因此,"استصحاب"(伊斯提斯哈卜)并非一项"达利勒·沙尔仪"(法定证据),也就是立法的诸"马萨阿迪尔"(来源)之一。相反,它是一条"盖尔仪叶·沙尔仪叶"(法理原则),穆扎希德在推导某些"阿哈卡姆·沙尔仪叶"(律法规定)时会运用并依靠它,正如"不得加害,亦不得以害还害"这一原则一样。

Consequently, Al-Istishaab is not a Daleel Shar’iy; meaning a Masdar (source) from the Masaadir of the legislation in Islaam. Rather, it is a Qaa’idah Shar’iyah (principle) that the Mujtahid utilises and relies upon when deducing some of the Ahkaam Ash-Shar’iyah just like the principle: ‘There is no harming and no reciprocation of harm’.

而这一原则"法则·伊斯提斯哈卜"（Qaa'idah Al-Istishaab）是从我们在"伊斯提斯哈卜的证据效力（Hujjiyah）"一节中所提到的各项沙里尔证据（Adillah Ash-Shar'iyah）中推导出来的。

And this principle: ‘Qaa’idah Al-Istishaab’ is deduced from the Adillah Ash-Shar’iyah that we have mentioned in the section related to the Hujjiyah (proof of validity) of Al-Istishaab.

将“al-Istishaab”（持续原状原则）视为与“伊斯兰教的共识”（Ijmaa’ As-Sahaabah）或“类比推理”（Al-Qiyaas）一样的证据，是一种越界行为，没有任何依据，因为它并未被《古兰经》或圣训证明或确立为沙里亚证据（Daleel Shar’iy，即立法证据来源）。

Considering Al-Istishaab to be a Daleel like Ijmaa’ As-Sahaabah or Al-Qiyaas represents an overstepping of bounds that has no justification for it as it has not been proven or established to be a Daleel Shar’iy (i.e. source of evidence) by the Kitaab nor the Sunnah.