许多学者（'Ulamaa'）采纳了"伊斯提哈桑"（Al-Istihsaan），并将其视为教法律例（Ahkaam）的诸证据之一；不过，他们在其定义上存在分歧。

Many of the ‘Ulamaa’ adopted Al-Istihsaan and considered it to be a Daleel from amongst the Adillah of the Ahkaam whilst they have disagreed in respect to its definition.

其中一些学者，例如哈纳菲耶派，认为这属于一个证据优于另一个证据的情形，因此它所体现的是由经文确立的判决，而非依据istihsaan（求善原则）。

Some of them like the Hanafiyah considered it to represent an outweighing of a Daleel over a Daleel and therefore it represents a Hukm that is established by the text and no Istihsaan.

因此，我们看到阿布·伊斯哈格·舍拉齐（Abu Ishaq Ash-Sheeraaziy）——沙斐仪派学者——在陈述了哈乃斐学派法学家对“伊斯提哈桑”（Al-Istihsaan）含义的一些观点之后说道：“如果它指的是依据一个将其specify的证据，从整体的部分中作出限定，或者在两个证据之间依较强者作出判断，那么这属于没有人能够否认的东西。”（《Al-Lam’u》第68页）

For that reason, we see Abu Ishaq Ash-Sheeraaziy Ash-Shaafi’iy, after presenting some of the views of the Fuqahaa of the Ahnaaf in respect to the meaning of Al-Istihsaan, saying: “If it means specifying some of the sum of the whole with a Daleel that specifies it or by judging by the strongest of two evidences, then this is from that which nobody can reject” (Al-Lam’u p68).

我们看到，As-Sam'aaniy 和 Al-Qaffaal 所说的：

And we see that As-Sam’aaniy and Al-Qaffaal said the meaning of:

“将‘Al-Istihsaan’（istihsān，istiḥsān）解释为从一个证据转向一个比它更强的证据，这是我们所主张并且不加否认的说法”（沙046ka尼《Irshaad Al-Fuhool》，第241页）。 Correction to the above, rendering the title and name accurately: “将伊斯提哈桑（Al-Istihsaan）解释为从一个证据转向比它更强的证据，这是我们所认同并且不予否认的说法”（沙乌卡尼《Irshaad Al-Fuhool》，第241页）。

“The explanation of Al-Istihsaan as being a departure from a Daleel to a Daleel that is stronger than it, is something that we say and do not reject” (Irshaad Al-Fuhool of Ash-Shawkaani, p241).

持主张"伊斯提哈桑"（Al-Istihsaan）的学者包括：哈乃斐学派，伊玛目马立克及其追随者；而伊本·哈吉卜在其《简本》中说：

Those who upheld Al-Istihsaan included: The Hanafiyah, Al Imaam Maalik and his followers whilst Ibn ul-Haajib said in his ‘Mukhtasir’:

哈纳菲耶派和罕百里派坚持这一观点，而其他学派则予以否定。

The Hanafiyah and Al-Hanaabilah upheld it whilst the others rejected it.

沙斐仪派（以伊玛目沙斐仪本人为首）、祖希里派以及许多辩证神学家（Mutakallimeen）认为，伊斯提哈桑（Istihsaan）不具有证据效力（Hujjiyah），也不允许以它为基础推导教法裁决。

The Shaafi’iyah, at the head of which was Imaam Ash-Shaafi’iy himself, the Zhaahiriyah and many of the Mutakallimeen held the opinion of the absence of the Hujjiyah (evidential validity) of Istihsaan and the impermissibility of building legal rulings upon it.

以下这句阿什-沙菲仪的名言广为流传：

The following statement of Ash-Shaafi’iy became well-known:

“谁运用istihsaan（istihsaan，即“认为更好”的推定），谁就是在立法。”这与他的另一句话并列：“istihsaan是随心所欲，是基于私欲的主观意见。”（al-Aamaadiy，第4卷，第209页）

“Whoever utilises Istihsaan then he has legislated” in addition to his statement: “Al-Istihsaan is self-gratification and an opinion based on desire” (Al-Aamaadiy Vol.4 p209).

在他的《al-Umm》一书中，他在第七卷专设一章，标题为：《否定istihsaan》。以下概述他用来否定istihsaan的论据：

In his book ‘Al-Umm’ he dedicated a chapter in the seventh volume under the title of: ‘Invalidating Istihsaan’. The following, in summary, are the Adillah that he used to invalidate it:

1 - 沙里亚（Sharee’ah）是一种经文（Nass），而从经文中通过类比（Qiyaas）获取理解。如果伊斯提哈桑（Istihsaan）属于这两者之一

1 - The Sharee’ah is a Nass (text) and taking an understanding from the text by way of Qiyaas. If Istihsaan is one of these two (categories)

那么就没有必要提及了；如果超出这两类，那就不属于伊斯兰教法（Sharee'ah）。

then there is no need to mention it and if it is outside of these two (categories) then it is not from the Sharee’ah.

2 - 真的，安拉至高（Ta'aalaa）说：

2 - Verily Allah Ta’Aalaa says:

而且，Al-Istihsaan（istihsān，istihsaan）既不是《古兰经》，也不是圣训（Sunnah），它也不代表回归到《古兰经》和圣训。

And Al-Istihsaan is neither the Kitaab nor the Sunnah and it does not represent referring back to the Kitaab and the Sunnah.

3 - 使者（愿安拉赐福他并使他平安）并未依据自己的“伊斯提哈桑”（istihsaan）作出裁决，而是等待启示降临，以回答其门徒的提问和疑问，正如关于“宰希哈尔”（Azh-Zhihaar）的实际情况（《辩诉章》）和“利安”（Al-Li’aan）（《光明章》6-10节）所发生的那样。 Note: The rules require ﷺ after each mention of the Prophet. Applying that: 3 - 使者ﷺ（愿安拉赐福他并使他平安）并未依据自己的“伊斯提哈桑”（istihsaan）作出裁决，而是等待启示降临，以回答其门徒的提问和疑问，正如关于“宰希哈尔”（Azh-Zhihaar）的实际情况（《辩诉章》）和“利安”（Al-Li’aan）（《光明章》6-10节）所发生的那样。

3 - The Messenger of Allah (saw) did not provide verdicts based on his Istihsaan but rather he would await the descent of the Wahi to respond to the queries and questions of his companions like what happened in respect to the reality of Azh-Zhihaar (Soorah AlMujaadalah) and of Al-Li’aan (Soorah An-Noor 6-10).

4 - 安拉的使者（ﷺ）斥责了那些依据自己的“istihsaan”（主观裁量）行事的圣门弟子。例如，他（ﷺ）斥责了一些圣门弟子，因为他们焚烧了一个躲在树下的多神教徒；他（ﷺ）也斥责了乌萨马·本·宰德，因为他杀死了一个说“除安拉外别无应受崇拜者”的人，他的理由是此人只是出于恐惧、在刀剑的威胁下才说了这句话。

4 - The Messenger of Allah (saw) rebuked the Sahaabah who adopted based upon their Istihsaan. So for example he (saw) rebuked some of the Sahaabah because they had burnt a Mushrik sheltered by a tree and he (saw) rebuked Usaamah Bin Zaid because he killed a man who said: ‘Laa Ilaaha Illallah’ whilst using the argument that he only pronounced it due to fear and under the threat of the sword.

5 - 没有证据支撑的“istihsaan”（伊斯蒂哈桑）既无所依据，也无衡量标准来分辨真伪。因此，同一件事情上可能出现多种不同的判决，而没有依据去判定哪一种应当优先。

5 - Al-Istihsaan without evidence has nothing governing it and no measure to be used to evaluate the truth from the falsehood. As such, within one single matter, there would be a variety of Ahkaam without a base to outweigh one over the other.

6 - 如果“伊斯提哈桑”（Al-Istihsaan）对于一名穆智台希德是允许的，而他在运用时并不依赖一条沙里功课（Daleel Shar’iy），那么它对于不具备《古塔卜》（Kitaab）与《逊奈》（Sunnah）知识的人也应当是允许的。其结果是，这种意见将建立在私欲之上，而非建立在知识（‘Ilm）之上。

6 - If Al-Istihsaan was permissible for a Mujtahid and in its use he did not depend upon a Daleel Shar’iy, then it would also be permitted for someone who does not have knowledge of the Kitaab and the Sunnah. The result of that is that the opinion would be based on desire and not ‘Ilm (knowledge).

这些阿布·沙菲尔（Ash-Shaafi’iy）用来否定“伊斯提哈桑”（Istihsaan）的证据，同样适用于否定马立克学派（Al-Maalikiyah）所运用或持有的“伊斯提哈桑”。该学派将“伊斯提哈桑”视为“公益考量”（Al-Maslahah Al-Mursilah），并依据伊玛目马立克（Al-Imaam Maalik）的话：“伊斯提哈桑占知识（‘Ilm）的九成”，而他把“公益考量”也纳入了“伊斯提哈桑”的普遍含义之中。

These evidences that Ash-Shaafi’iy brought to invalidate Istihsaan apply to invalidating the Istihsaan as utilised or held by the Maalikiyah who consider Istihsaan to be Al-Maslahah Al-Mursilah in accordance to the speech of Al-Imaam Maalik: “Al-Istihsaan represents nine tenths of knowledge (‘Ilm)” whilst he included AlMaslahah Al-Mursilah within the generalness of Istihsaan.