《伊斯提赫萨恩的类别》
The Categories of Al-Istihsaan:
istihsaan（伊斯提哈桑）根据与之相对立的、用来反对 al-qiyaas（类比推理）的证据，可分为三类。
The Istihsaan is divided in respect to the Daleel that is opposing to Al-Qiyaas into three categories:
1 - 伊斯提哈桑（Istihsaan）在逊奈中的运用：
1 - Istihsaan As-Sunnah:
那么，圣训确立了一种情况，这种情况要求在针对某一具体事实的裁决上拒绝类比推理（Qiyaas）。
That the Sunnah establishes that which obliges the rejection of Qiyaas in respect to a ruling upon a certain reality.
例如：Al-Khuzaimah 的见证（Ash-Shahaadah）：
An example of this: The testimony (Ash-Shahaadah) of Al- Khuzaimah:
先知ﷺ specified Khuzaimah in respect to the acceptance of his testimony alone and making his testimony equal to that of two men. He (saw) said: Wait, I must correct: the rules say write ﷺ once after every mention of the Prophet, and never a written-out or abbreviated honorific such as "(saw)". So "Nabi (saw)" should become 先知ﷺ, and "He (saw)" should become 他ﷺ. Corrected translation: 先知ﷺ 特别指定了胡宰麦（Khuzaimah）的见证：仅凭他一人的证词即可被接受，且其证词等同于两名男子的证词。先知ﷺ说：
The Nabi (saw) specified Khuzaimah in respect to the acceptance of his testimony alone and making his testimony equal to that of two men. He (saw) said:
那位由胡宰玛为其作证的人，那么这份作证对他来说就已足够。
The one for whom Khuzaimah provides testimony then that is sufficient for him
（أبو داود، والنسائي واللفظ له）：“خزيمة的见证等同于两个人的见证。” Note: the quoted wording is rendered as "خزيمة的见证等同于两个人的见证" — correcting the name to the transliteration used in the source: （أبو داود，以及النسائي，且以其措辞为准）：“خُزَيْمَة的见证等同于两个男人的见证。” Final translation: （阿布·达乌德，以及纳萨仪，以其措辞为准）："胡宰麦（Khuzaimah）的见证等同于两个人的见证。"
(Abu Daawood, An-Nasaa’iy with the Lafzh (wording): ‘The Shahaadah of Khuzaimah is equal to the Shahaadah of two men’)
因此,接受胡宰麦的见证,是对类比推理(Qiyaas)的偏离,因为按照类比推理,单独一人的证言不被接受,作证所要求的数量(Nisaab)是两名男子,或一名男子加两名女子。然而,这种偏离是由于经文(即圣训Sunnah)的依据而产生的。
Consequnetly, the acceptance of the testimony of Khuzaimah reflects a departure from Qiyaas because Qiyaas does not accept the Shahaadah of a single man because the Nisaab (required quantity) for the testimony is two men or a man and two women. However, it is a departure from Qiyaas due to the mentioning of the text (i.e. the Sunnah).
2 - 以“伊斯提哈桑”之名的共识（Istihsaan Al-Ijmaa’）
2 - Istihsaan Al-Ijmaa’:
当某个问题（Mas’alah）上已经达成了Ijmaa’（共识）、且该共识所主张的并非Qiyaas所导出的结论时，Qiyaas即被舍弃。
This is when the Qiyaas is abandoned in a Mas’alah (issue) due to the convening of an Ijmaa’ upon other than what the Qiyaas has led to.
举个例子：
An example of this:
真主的使者ﷺ说：
The Messenger of Allah (saw) said:
不要卖你没有的东西（提尔米兹）。
Do not sell that which don’t have (Tirmidhi).
立法者(Shaari’)通过圣训禁止出售不存在之物(Ma’doom),也禁止就不存在之物订立合同。然而,学者的公议(Ijmaa’)已认定"伊斯提斯奈"(al-Istisnaa’,定制制造)的合法性,而定制制造即是就不存在之物订立的合同,按照类比推理(Qiyaas),它本应被包含在该禁令之内。
The Shaari’ (through the Sunnah) has forbidden the sale of that which does not exist (Ma’doom) and to make a contract upon that which does not exist (Ma’doom). However, the Ijmaa’ has convened upon the permissibility of al-Istisnaa’ (manufacturing) which represents a contract upon that which does not exist and is included within the forbiddance by Qiyaas.
3 – 伊斯提哈桑、迫切需要与公益（Al-Maslahah）
3 – Istihsaan Ad-Daroorah and Al-Maslahah:
这是指由于存在迫切的“Daroorah”（必要性）或为满足需要（“Haajjah”）或消除“Haraj”（困难或艰难之事）所需的“Maslahah”（公益），而违背了“Qiyaas”的裁定。
This is when the Hukm of Qiyaas is gone against due to a compelling Daroorah (necessity) or a Maslahah (interest) required to meet the need (Haajjah) or repel the Haraj (hard or difficult matter).
Example:
Example:
伊斯兰教法（Shar'a）阐明，受雇者若在无意中、且非因过失而损坏其所持有的财物，则无需承担责任。因此，若某人受雇为他人缝制一件衣服，期限为一周，那么他就是私人受雇者（Ajeer Khaass）。若他在无意之中以手损坏了这件衣服，他无需承担责任，因为他的手代表着一项信托（Amaanah）。先知穆罕默德ﷺ说：
The Shar’a has explained that the hired person is not liable if he damages something that he has been given in his possession unintentionally and not due to a shortcoming. So if a person is hired to sew a garment for someone else for a period of a week then he is an Ajeer Khaass (private hired person). If he then damages the garment by his hand without it being deliberate he is not liable because his hand represents an Amaanah (trust) and the Messenger of Allah (saw) said:
受托之物不承担赔偿责任。（Ad-Daaruqutniy）
There is no liability upon the thing that has been entrusted (Ad- Daaruqutniy).
如果另一个人被雇来缝制一件衣服，而他又是为所有人缝制衣物的人，那么他就是Ajeer ‘Aamm（公共受雇者）。然后，如果他损坏了手中的一件衣物，那么他不承担Damaan（赔偿责任），因为他的手也是Amaanah（受托之手），这与前面提到的Ajeer Al-Khaass（私人受雇者）是类比的。
And if another person was hired to sew a garment and he was somebody who would sew items of clothing for all of the people then he would be an Ajeer ‘Aamm (public hired person). Then if he was to damage an item of clothing that was in his hand then there would be know Damaan (liability) and that is because his hand is also a hand of Amaanah (i.e. that has been entrusted) and this is in analogy to the Ajeer Al-Khaass mentioned previously.
然而，依照"istihsaan"（以公益为依据的"istihsaan"，即"Istihsaan Al-Maslahah"）的原则，私人受雇者不承担赔偿责任，而公共受雇者则需承担责任。这样规定，是为了使他不去接受或承担超出其能力或承受范围的工作。
However, in accordance to Istihsaan (Istihsaan Al-Maslahah) the private hired person is not liable whilst the public hired person is liable and that is so that he does not accept or take on work that is beyond his capability or capacity.
伊斯提哈桑·马斯拉哈（Istihsaan Al-Maslahah）因顾及必要性（Daroorah）与公益（Maslahah），而违背了既定的以类比推理（Qiyaas）得出的判决。尽管人们已被命令遵循沙里亚的判决（Hukm Ash-Shar'iy），无论其结果如何。
The Istihsaan Al-Maslahah has gone against the established Hukm by Qiyaas due to regard being given to Daroorah and Maslahah. This is despite having been commanded to follow the Hukm Ash-Shar’iy irrespective of what the results may be.