Mun riga mun ambaci wasu misalai na amfani da Al-Masaalih Al-Mursalah daga waɗanda suke ɗaukarsa a matsayin Hujja a baya, kuma yanzu za mu gabatar da wasu misalai don ƙara wa waɗancan. Misali:

We have previously mentioned a number of examples of the use of Al-Masaalih Al-Mursalah by those who regard it as a Hujjah previously and we will now present other examples to add to them: Example:

Malikiyya sun yanke hukuncin cewa ya halatta a nada mafi kyau daga cikin wadanda ba mujtahidai ba a matsayin Khalifa idan babu mujtahidi, haka nan kuma ya halatta a nada Khalifa koda akwai wanda ya fi shi a cikin mutane ko ya fi shi cancanta. Dalili shi ne cewa samun Khalifa ga Musulmai yana cikin maslahar al'umma, kuma rashin Khalifa yana haifar da mafsadar.

Al-Maalikiyah provided the verdict that it is permissible to appoint the best from the non-Mujtahideen as a Khalifah if there is no Mujtahid in addition to the permissibility to appoint a Khalifah when there is someone better or more merit than him present. That is because it is from the Maslahah of the Muslims for them to have a Khalifah for them and because the absence of a Khalifah leads to a Mafsadah.

Misali:

Example:

Sun halatta shaidar yara a kan juna game da raunuka (Jaraahaat), kuma wannan saboda Maslahah. Dalili shi ne, a yawanci, babu wanda ke shaida wasansu tare sai su kansu. Wannan kuwa ko da sharadin Buloogh (balaga) bai cika a cikinsu ba, domin hakan yana cikin sharuddan ‘Adaalah (adalci) dangane da mai bayar da shaida.

They permitted the Shahaadah (testimony) of the boys against each other in respect to injuries (Jaraahaat) and that is due to the Maslahah. That is because, normally, no one other than them witnesses their playing together. This is even if the Shart (condition) of Buloogh (maturity) is not met in them as that is from amongst the conditions of ‘Adaalah (justness) in respect to the Shaahid (witness).

Misali:

Example:

Ahmad bin Hanbal (rh) ya yanke hukuncin cewa a kori masu fasadi (barna) zuwa wata ƙasa mai tsaro, wadda ba za su iya cutar da mutane ba, kuma hakan ya kasance saboda maslaha da kuma Dar'u-l-Mafsadah (kawar da cuta ko abin da ke jawo fasadi).

Ahmad Bin Hanbal (rh) gave the verdict of banishing the people of Fasaad (corruption) to a land which is secure or safe from their evil and that is due to the Maslahah and Dar‘u-l-Mafsadah (repelling the harm or detrimental matter).

Misali:

Example:

Kuma ya halatta a keɓe wasu daga cikin yara da kyauta saboda wata maslaha ta musamman, kamar idan yaron ba shi da lafiya, yana cikin buƙata, ko yana da yara da yawa, ko kuma yana neman ilimi.

And he permitted specifying some of the children (to the exclusion of others) for gifts for a specific Maslahah like if for instance he was sick, in need, a parent of children or student of knowledge.

Misali:

Example:

Yana da hakkin Haakimi (shugaba) ya tilasta wa masu tara kaya (masu hoarding) su sayar da abin da suke da shi a farashin irinsa (watau farashin kasuwa) idan mutane sun shiga cikin bukatar gaggawa (watau daroorah) a gare shi.

It is the right of the Haakim (ruler) to compel those monopolising to sell what they have at a similar price (i.e. market price) when the people are in (dire) need of it (i.e. a Daroorah for them).

Misali:

Example:

Ra'ayin Abu Haneefah (rh) game da halaccin lalata ko halakar abubuwan da mayaka ba su iya ɗauka tare da su daga cikin ganima ko dukiyar yaƙi, kamar abinci da dabbobi, domin maƙiya kada su amfana da su su yi amfani da su a kan Musulmi. Saboda haka, ana ƙone kayayyaki da abinci, a yanka dabbobi, kuma a ƙone namansu.

The opinion of Abu Haneefah (rh) in respect to the permissibility of damaging or destroying that which the fighters are incapable of carrying with them in terms of the booty or spoils of war like provisions and animals, so that the enemy cannot benefit from them and then use them against the Muslims. As such the goods and provisions are burnt, the animals are slaughtered and their meat is burnt.

Misali:

Example:

Duk da haka, Maslahah ita ce ta tsara wannan Hukunci (hukunci) domin kada ma'aikatan (masu aiki) su yi sakaci wajen kiyaye dukiyar mutane.

In spite of that the Maslahah dictates this Hukm (ruling) so that they (the workers) are not lax in respect to safeguarding the property of the people.

Misali:

Example:

Halaccin sanya haraji a kan masu arziki idan Baitul-mal ya kasance babu isassun kuɗaɗen da ake buƙata don biyan muhimman kashe-kashen gwamnati, kamar biyan buƙatun sojoji misali, har sai lokacin da dukiya ta shiga Baitul-mal ko kuma akwai isasshen abin da zai wadatar a cikinsa.

The permissibility of imposing taxes upon the rich if the Bait ul-Maal (treasury) is empty of the required wealth to face the essential expenditures of the state, like meeting the needs of the soldiers for instance, until the time that wealth comes into the Bait ul-Maal or there is within it that which is sufficient.

Misali: Al-Imaam Maalik ya halatta a duki ko a bugi wanda ake zargi da sata don a sa shi ya yi magana, kuma ya ɗauka cewa hakan yana cikin Maslahah. Al-Imaam Al-Ghazaaliy ya mayar da martani da cewa: “Wannan Maslahah tana gaba da wata Maslahah, wato Maslahar wanda ake dukan. Yana yiwuwa ba shi da laifin abin da ake zargi da shi, kuma rashin bugun mai laifi ya fi sauƙi a kan bugun marar laifi.”

Example: Al-Imaam Maalik permitted the beating or hitting of the one accused of theft to get him to talk and considered that to represent a Maslahah. Al-Imaam Al-Ghazaaliy responded to that saying: “This Maslahah is in opposition to another Maslahah and that is the Maslahah of the one who is being hit. It is possible that he is innocent of the crime and not hitting the guilty is less of a matter than striking the innocent”.