1 – Ƙiyasin wasu malaman Malamai (’Ulamaa) cewa jawo amfani (Jalb Al-Masaalih) da kawar da cuta ko abubuwan lalacewa (Dar’u l-Mafaasid) su ne ’Illah (dalilin shari’a) ga Ahkaam Ash-Shar’iyah, ƙiyasi ne marar inganci.

1 – The deduction of some of the ‘Ulamaa in respect to the bringing of interests (Jalb Al-Masaalih) and the repelling of harms or corrupted matters (Dar’u l-Mafaasid) being representative of an ‘Illah (Shar’i reasoning) for the Ahkaam Ash-Shar’iyah is an invalid deduction.

Hujja da dalilin hakan shi ne cewa ayoyin da suka yi amfani da su a matsayin dalili a cikin istinbaadinsu ba su nuna ‘Illiyya (dalilin hukunci) ba, ko dai ta fuskar sigar da suka zo da ita (Seeghah) ko kuma dangane da hakikanin abin da ake nufi.

The proof and evidence for that is that the Aayaat that they used for evidence in their deduction do not indicate ‘Illiyah (reasoning) whether in the form that they have come (Seeghah) or in respect to the reality.

Sun yi amfani da faɗin Allah Ta'ala:

They used as evidence the Qawl of Allah Ta’Aalaa:

Aayar tana nuna cewa aika Manzon Allah (saw) rahama ce ga ‘yan Adam, wato manufa da burin Shari’ar Musulunci gaba ɗaya ita ce kawo Masaalih da kawar da Mafaasid. Sai dai ayar ba ta nufin cewa kawo Masaalih da kawar da Mafaasid shi ne ‘Illar Shari’ar Musulunci gaba ɗaya, ko kuma shi ne ‘Illar kowane Hukm Shar’iy a kan kansa.

The Aayah indicates that the sending of the Messenger (saw) represents a Rahmah (mercy) for mankind which means that the objective and purpose of the Islamic Sharee’ah in its overall description is to bring the Masaalih and repel the Mafaasid whilst the Aayah does not mean that the bringing of the Masaalih and repelling of the Mafaasid is representative of the ‘Illah of the Islamic Sharee’ah in its overall description or that it is the ‘Illah for every single Hukm Shar’iy in itself.

Wannan saboda ayar tana nuna sakamakon da ke biyo bayan Shari'ah, wato kawo maslaha da kawar da mafasid, amma ba ta nuna cewa su ne 'Illar Shari'a ba. Akwai bambanci tsakanin sakamako da 'Illa, domin sakamako yana nufin abin da ke biyo bayan Hukunci bayan an aiwatar da shi, yayin da 'Illa ita ce dalili ko manufar (Baa'ith) na hukuncin kansa, wato dalilin da aka shar'anta hukuncin saboda shi. Don haka akwai bambanci bayyananne tsakanin su biyun.

That is because the Aayah guides to the result that comes as a consequence of the Sharee’ah which is the bringing of benefit and the repelling of the Mafaasid whilst it does not indicate that they represent the ‘Illah of the Shar’iyah. There is a difference between the result and the ‘Illah as the result relates to the consequence of the Hukm after its implementation whilst the ‘Illah is the reason or motive (Baa’ith) for the ruling itself i.e. the reason for which the Hukm was legislated. There is therefore a clear difference between the two.

Sun kuma yi amfani da Hadisin Manzon Allah ﷺ:

They also used as evidence the Hadeeth of the Messenger (saw):

Matsakaicin abin da wannan Hadisi zai iya nunawa shi ne kawar da al'amura masu lalatarwa da cutarwa (Mafaasid) daga Shari'ar Musulunci baki ɗaya, amma ba ya nufi ko nuna Al-'Illiyah (dalili/dalilin hukunci), ko dai dangane da Shari'a baki ɗaya ko kuma dangane da wani takamaiman Hukm Shar'iy.

The most that this Hadeeth can indicate is the negation of the Mafaasid (corrupt and harmful matters) from the Islamic Sharee’ah as a whole whilst it does not mean or indicate Al-‘Illiyah (reasoning), whether it is in respect to the Sharee’ah (as a whole) or to any specific Hukm Shar’iy.

Bugu da ƙari, wannan Hadisi an ruwaito shi ne domin kawar da cutarwa daga mutane, alhali kalmar 'a Musulunci' ba a ambace ta a cikinsa ba. Ibn 'Abbas (ra) ya ce: Manzon Allah ﷺ ya ce:

Additionally, this Hadeeth was related to repel the harm from the people whilst the wording ‘In Islaam’ was not mentioned in it. Ibn ‘Abbaas (ra) said: The Messenger of Allah (saw) said:

Saboda haka Hadisin ba ya cikin yankin maudu'in Maqasidus-Shari'a, a maimakon haka yana da alaka da hana ko kawar da cutarwa (Darar). Don haka babu Dalala (alamar fahimta a kaikaice) a cikinsa dangane da maudu'in jawo Masalihi da kawar da Mafasid, ko kuma nuna cewa yana wakiltar 'Illa ga Ahkamus-Shar'iyya.

The Hadeeth was therefore not within the subject area of the Maqaasid of the Sharee’ah but was rather related to preventing or repelling the harm (Darar). Consequently, there is no Dalaalah (implied indication) within it in relation to the subject of bringing the Masaalih and repelling the Mafaasid or to indicate that it represents an ‘Illah for the Ahkaam Ash-Shar’iyah.

Ko da yake nassoshin Alkur'ani da Sunnah sun shiryar da zuwa ga sakamakon da ke fitowa daga aiwatar da Shari'ar Musulunci wadda ke kawo jawo maslahohi da kawar da mafasidu, ba su nuna cewa su ne 'illar (dalilin) shari'anta dokar ba, ko 'illar kowane hukunci na shari'a a kansa. Saboda haka, hukuncin da aka yi bisa wadannan shaidu ba ya inganta, kuma ya fadi a fagen wannan batu.

Even if the texts of the Qur’aan and the Sunnah have guided to the result that occurs from the implementation of application of the Islamic Sharee’ah manifested in the bringing of the Masaalih and repelling of the Mafaasid, they do not however indicate that they represent an ‘Illah (reasoning) for the legislation of the Sharee’ah or an ‘Illah for every Hukm Shar’iy in itself. As a result, the deduction based upon these evidences is not valid and falls down in respect to this subject area.

2 – Manufofin Shari'ar Musulunci wajen kawo maslahohi da kawar da mafasid ana samun sa ne kawai daga Shari'ar baki dayanta, a matsayinta na cikakken tsari. Amma kowane hukunci a kansa, ana iya samun cikarsa, kuma ana iya rashin samunsa. Misali, a kasashen musulmi a yau, karkashin inuwar (ko mulkin) tsarin da mutane suka kafa a cikinsu, ana ganin cewa riba, wacce haramun ce, ta zama wani bangare na rayuwar tattalin arzikin mutane, don haka duk dan kasuwa ko mai masana'anta wanda ba ya mu'amala da riba, sai ya fuskanci cutar tattalin arziki. Wannan kuwa duk da cewa ana iya tunanin cewa zai dauki nauyin asara mai girma sakamakon riko da addininsa, a irin wannan hali zai zama kamar wanda ke rike da garwashin wuta. To a wannan yanayi maslahar duniya take a ina?! Kuma ina maslahar take dangane da aiwatar da hukuncin da aka shiryar da shi a cikin Hadisin Manzon Allah ﷺ:

2 – The Ghaayah (aim) or Nateejah (result) of the Islamic Sharee’ah to bring the Masaalih and to repel the Mafaasid is only realised from the Sharee’ah in its description as a whole. As for every Hukm in itself then this could be realised just as it may not be realised. So for example, in the lands of Islaam today and under the shade (or rule) of the man-made systems that have been established within them, it is seen that Ribaa, which is Haraam, has become a part of the economic life of the people and so any trader or factory owner who does not deal with Ribaa is afflicted by an economic harm. That is whilst it could be perceived that he would carry a burden of significant losses as the result of his adherence to his Deen, in which case he would be like the one who is holding onto burning embers of coals. So in this case where does the worldly benefit of Maslahah lie?! And where is the Maslahah in relation to the implementation of the Hukm that has been guided to in the Hadeeth of the Messenger of Allah (saw):

Saboda haka, samun Masaalih ko kawar da Mafaasid ba sune manufa ko sakamakon aiwatar da kowane Hukm Shar'iy a kansa ba, sai dai sune manufa ko sakamakon Shari'ar Musulunci baki ɗaya.

Therefore, the acquisition of the Masaalih or the repelling of the Mafaasid do not represent the Ghaayah (aim) or result of the application of every Hukm Shar’iy in itself but rather they represent the aim or result of the Islamic Sharee’ah as a whole.

3 – Dangane da abin da ke faruwa ta fuskar maslaha ko amfani (Masaalih) sakamakon aiwatar da takamaiman Ahkaam daga Shari'ar Musulunci, to wannan ba ya zama hujja (Daleel) da ke goyon bayan cewa Ahkaam suna da dalili (Mu'allalah) ta hanyar Maslahah. Saboda haka, samun amfani ko maslaha daga aure, ko kasuwanci, ko hayar wani abu, misali, na iya faruwa kamar yadda kuma yana iya rashin faruwa. Mutum na iya yin aure amma ba zai amfana ba, ko kuma ya yi hayar wani abu ya yi asara, kamar yadda kuma yana iya yin kasuwanci ya yi hasara. Biyayya da riko da waɗannan Ahkaam suna samo asali ne daga Adillah na Shar'iyya (hujjojin shari'a) da suka shiryar da mutum zuwa gare su, ba daga tushen cewa suna kawo Maslaha ko kawar da Mafsadah ba.

3 – As for what occurs in terms of interests or benefits (Masaalih) as a result of the application of specific Ahkaam from the Islamic Sharee’ah, then this is not considered to be representative of a Daleel to support that the Ahkaam are Mu’allalah (reasoned) by the Maslahah. Consequently, the occurrence of a benefit or interest from marriage or trade or hiring, for example, could occur just as it may not occur. Someone could get married whilst he does not benefit or he could hire and lose out just as he could trade making a loss. Adherence and commitment to these Ahkaam emanates from the Shar’iyah Adillah (evidences) that have guided to them whilst they have not emanated from the premise that they bring a Maslahah or repel of a Mafsadah.

Saboda haka, danganta ko haɗa samun Masaalih ko kawar da Mafaasid dangane da Ahkaam Ash-Shar’iyah a matsayin ‘Illah a gare su ko kuma a matsayin sakamako babu wata ma’ana ko hujja a cikinsa, domin wannan ba kawai ɗaukar ma’ana ba ce, a’a babban kuskure ne wanda ke nesanta mutane, musamman Musulmi, daga bin Ahkaam Ash-Shar’iyah daidai kuma cikin ƙwazo. Yana kawo sassauci wajen wannan biyayya, kamar yadda yake haifar da kurakurai wajen shari’anta da fitar da hukunce-hukunce, saboda haɗa ko ɗaura Hukuncin kansa da (iyakar) Maslahar da aka fahimci cewa tana cikin Hukuncin.

As such, implicating or involving the acquisition of Masaalih or the repelling of Mafaasid in respect to the Ahkaam Ash-Shar’iyah as an ‘Illah for them or as a result has no place or justification for it, as it does not just represent an implication but rather represents a gross error that distances the people and particularly the Muslims from a precise or accurate adherence to the Ahkaam Ash-Shar’iyah. It attracts leniency in respect to this adherence just as it brings about errors in respect to the legislation and deduction of the rulings as a result of connecting or tying the Hukm itself within the (scope of the) Maslahah that has been perceived to be present in relation to the Hukm.