1 – Waɗanda suka ɗauki Al-Masaalih Al-Mursalah a matsayin wata hujja ta shari'a (Daleel Shar'iy) sun ce Shaari'i (mai shimfiɗa shari'a) ya lura cewa jinsin Al-Masaalih Al-Mursalah yana cikin jinsin Ahkaam Ash-Shar'iyah, kuma suna amfani da wannan ayar a matsayin hujja:

1 – Those who took Al-Masaalih Al-Mursalah as representing a Daleel Shar’iy say that the Shaari’ (legislator) considered the type or category (Jins) of Al-Masaalih Al-Mursalah to fall under the category (Jins) of the Ahkaam Ash-Shar’iyah and they use the following Aayah to support that:

Wannan ne yadda suke ɗaukar Rahama (jin ƙai), wadda suke ganin ita ce Maslaha, a matsayin 'Illah ga kowane Hukm Ash-Shar'iy. Wannan duk kuwa duk da cewa Aayah ba ta nuna 'Illiyah (kasancewar dalili) ko a cikin tsarinta ko a cikin ma'anarta ba. Manufar Aayah ita ce sakamakon aiwatar da Musulunci a kan mutane zai zama Rahama a gare su, don haka Shari'ah Rahama ce ga bil'adama, ba 'Illah (dalili) ga shar'anta Shari'ah ba. Maimakon haka, sakamakon da ke faruwa ta hanyar aiwatar da ita ne kawai.

This is as they consider the Rahmah (mercy), which they view to be the Maslahah, as an ‘Illah for every Hukm Ash-Shar’iy. This is despite the Aayah not indicating ‘Illiyah (the presence of reasoning) whether in its form or in meaning. The intent of the Aayah is that the result of the application of Islaam upon the people would be a Rahmah (mercy) for them and so the Sharee’ah is a Rahmah for mankind and not an ‘Illah (reason) for the legislation of the Sharee’ah. Rather it is only the result that happens as a result of its application.

2 – Nusoosh-Shar'iyya (nassoshi na shari'a) daga Littafi da Sunna suna da alaka da takamaiman ayyuka, kuma ba su da alaka da Maslaha ko Mafsada. Misali, Allah Ta'ala yana cewa:

2 – The Shar’iyah Nusoos (texts) from the Kitaab and the Sunnah relate to specific actions and they are not related to the Maslahah or the Mafsadah. So for instance Allah Ta’Aalaa says:

Wannan yana bayanin hukuncin tsaro (al-amn), da kuma lokacin da Allah Ta'ala ya ce:

This is explaining the ruling of the security and also when He Ta’Aalaa says:

Wannan yana bayani game da hukuncin Shahada (shaida). Wannan ko da yake babu wata nassi da aka kawo ko aka ambata yana cewa ‘Illar wadannan Ahkaam itace jawo ko samun amfani ko kawar da cutarwa ko abu mai illa (Mafsadah).

This is explaining the Hukm of the Shahaadah (witnessing). This is whilst there is no text that has been brought or mentioned stating that the ‘Illah for these Ahkaam is to bring or acquire the benefit or to repel the harm or detrimental thing (Mafsadah).

Sa'annan idan wani nassi ya zo kuma ya ƙunshi wani ‘Illar Shari’ah, to wannan ‘Illa ba shi ne samun Maslahah ko kawar da Mafsadah ba, sai dai wani abu daban da haka. Mun riga mun ambata a lokacin da muke tattaunawa a kan batun Al-Qiyaas cewa ‘Illar haramcin ciniki a lokacin kiran sallah don Salatul-Jum’ah shi ne Al-Ilhaa’ (karkatarwa ko shagaltuwa) daga Salla. Alhali kuma Al-Ilhaa’ (shagaltuwa) ba a siffanta shi a cikin nassin da cewa wakili ne ga wata maslaha ko cuta ko kuma mai kawar da abu mai cutarwa ko al’amari mai illa (Mafsadah) ba.

Then when a text comes and it includes a Shar’iyah ‘Illah that ‘Illah is not the acquisition of the Maslahah or repelling of the Mafsadah but is rather something else other than that. We have already mentioned when discussing the subject of Al-Qiyaas that the ‘Illah for the prohibition of trading at the time of the call to prayer for Salaat ul-Jumu’ah is Al-Ilhaa’ (distraction or to be diverted) from the Salaah. That is while the Ilhaa’ (distraction) has not been described in the text as being representative of a benefit or harm or as a repellent to a detrimental thing or harmful matter (Mafsadah).

Dangane da Faɗinsa Ta'ala:

And in respect to His Qawl Ta’Aalaa:

Faruwar Al-Qisaas ta samu ne saboda wani ‘Illah da aka fahimta daga Nassi na Shari’a, kuma wannan ‘Illah ita ce kasancewarsa (ko wakiltar) rai (Hayaat), ba don ya kawo wata Maslahah ko ya kawar da wata Mafsadah ba.

The occurrence of Al-Qisaas is due to an ‘Illah that has been understood from the Shar’iy Nass (text) and this is it’s being (or representing) life (Hayaat) and it is not because it brought about a Maslahah or repelled a Mafsadah.

Saboda haka, da'awar cewa Shari'a ta yi la'akari da Masaalih (maslahohi) a matsayin 'Illah (dalili) ga Ahkaam, da'awa ce babu hujja da shaida a kanta. Babu wani abu a cikin Ahkaam Ash-Shar'iyah da yake nuna ko shiryar da hakan; ko a cikin Ahkaam da suke da 'Illah, ko kuma wadanda ba su da 'Illah.

Consequently, the claims that the Shar’a has considered the Masaalih (interests) as the ‘Illah (reasoning) for the Ahkaam are claims devoid of proof and evidence. There is nothing that indicates and guides to it within the Ahkaam Ash-Shar’iyah; whether in the Ahkaam which contain an ‘Illah or those which do not contain and ‘Illah.

Saboda haka, ba a halatta a ce an haramta zina don kawar da mafsada, ko kuma an wajabta jihadi saboda maslaha ne. Ba a faɗin haka ba, domin nassin Shari'a bai faɗi hakan ba kwata-kwata, kuma ba a fahimci hakan daga gare shi ba, ko a cikin ma'anarsa ta bayyane (al-Mantooq) ko ma'anarsa ta fahimta (al-Mafhoom). Don haka waɗannan maganganu batattu ne (ba su inganta ba) kuma sun saɓa wa Shari'a da kuma gaskiyar al'amura.

For this reason, it is not permissible to say that Zinaa was prohibited to repel a Mafsadah and Al-Jihaad was made obligatory because it is a Maslahah. That is not said because the Shar’iy text did not say that at all and that was not understood from it whether in its Mantooq (explicitly expressed meaning) or its Mafhoom (implied meaning). The claims are therefore Baatil (False, invalid) and contrary to the Shar’a and the reality.

Dangane da la'akari da abin da hukuncin (Hukm) ya nuna kuma ya jagoranta zuwa gare shi a matsayin maslaha ko kawar da mafsada, ko la'akari da abin da 'illar shari'a ('Illah Ash-Shar'iyyah) ta jagoranta zuwa gare shi a matsayin maslaha ko kawar da mafsada, to wannan yana bisa ga ra'ayin Musulmi da al'ummar Musulunci ne kawai. Amma ga wanda ba Musulmi ba, shi ba ya ganin haka, domin abu ko al'amari ya zama maslaha ko kawar da mafsada yana fitowa ne kawai daga mahangar rayuwa ta mutum. Saboda haka, abin da Shari'a ta ambata a cikin nassi dangane da Ibaha (halatta), ko Fard, ko Mandub, to a mahangar Musulmi yana wakiltar maslaha, domin Mashari'i (Ash-Shaari') ya kawo nassi a kansa. Alhali kuma abin da Mashari'i ya haramta yana wakiltar mafsada, domin Mashari'i ya bayyana haka.

Saboda haka, tattara Alkur'ani a zamanin Abu Bakr (ra) da kuma yin kwafi a zamanin 'Uthman (ra), saboda tsoron a rasa shi da kuma saboda sabani tsakanin Musulmi game da karatunsa, an dogara ne a kan wata Qa'idar Shari'a (ka'ida ta shari'a) wadda Manzon Allah ﷺ ya ambata:

Therefore, the compilation of the Qur’aan in the time of Abu Bakr (ra) and the making of a copy in the time of ‘Uthmaan (ra) due to the fear of it being lost and due to differences amongst the Muslims in respect to its recitation, was based upon a Qaa’idah Shar’iyah (Legal principal) that the Messenger of Allah (saw) mentioned:

Tsoron rasa Alkur'ani da bambancin karatunsa kawai ya wakilci wata cutarwa (Darar) wadda Halifan Musulmi ya kawar bisa nassin Hadisin Annabi da aka ambata a sama, kuma ba a gina shi a kan Maslahah ba, alhali Sahabbai (rah) sun yi ijma'i a kan hakan.

The fear of losing the Qur’aan and the difference in its recitation only represented a Darar (harm) that the Khalifah of the Muslims removed based on the text of the above mentioned Hadeeth An-Nabawiy and it is not built upon Maslahah whilst the Sahaabah (rah) held a consensus (Ijmaa’) upon that.

Game da zubar da madarar da aka gauraya da ruwa cikin yaudara wanda ‘Umar (ra) ya yi, to wannan hukunci ne ga wanda ya yi zamba ko yaudara, wanda ya saba wa faɗin Manzon Allah ﷺ.

As for pouring out the milk (by ‘Umar (ra)) that had been mixed with water in an act of deception then this was a punishment for the one who defrauds or cheats who has contravened the Qawl of the Messenger (saw):

Hukuncin da aka gani a zubar da madara mai gauraya da ruwa ya kasance daga cikin Ta'zeer (hukunci na hukuma), kuma hukunci ne da Shari'a ta amince da shi, ta kuma bar kimantawarsa ga Khalifa ko Alkali, inda yake kimanta shi yadda ya ga dama. Wannan hukunci ba Hukmu Shar'iy ba ne wanda dalilinsa shi ne Maslahah, a'a, Hukmu Shar'iy ne wanda dalilinsa shi ne Sunnah. An rawaito cewa Manzon Allah ﷺ, sa'ad da ya ga tulin alkama, ya mika hannunsa a cikinsa sai ya ga yana da danshi. Sai ya ce wa mai tulin: Menene wannan? Ya ce: Sama ta yi mana ruwan sama. Sai ya ce ﷺ: Ka sanya abin da ya jike a bayyane (a gani). "Wanda ya yi mana yaudara ba ya cikinmu" (Muslim da At-Tirmidhi). Saboda haka, Ta'zeer din Manzon Allah ﷺ ya kasance ta hanyar magana, yayin da Ta'zeer din 'Umar ya kasance ta hanyar zubar da madara mai gauraya.

The punishment manifested in the pouring out of the fraudulent milk was from the Ta’zeer (discretionary punishment) and it is a punishment that the Shar’a has approved of and made its evaluation up to the Khalifah or the Qaadi (judge) where he evaluates it as he sees. This punishment does not represent a Hukm Shar’iy the Daleel of which is the Maslahah but rather it is a Hukm Shar’iy the Daleel of which is the Sunnah. It has been related that the Messenger of Allah (saw), upon seeing a pile of wheat, extended his hand in it and found that it was wet. So he said to the one whose pile it was: What is this? He replied: The sky rained upon us. So he (saw) said: Place the wet in sight (visibly). “Whoever cheats us is not from us” (Muslim and At-Tirmidhi). Therefore, the Ta’zeer of the Messenger (saw) was by way of speech whilst the Ta’zeer of ‘Umar was by pouring out the fraudulent milk.

4 – Lalle Allah Ta'ala ya ce a cikin Suratul-Hashr:

4 – Verily Allah Ta’Aalaa says in Soorat ul-Hashr:

Wannan kuwa saboda Manzon Allah ﷺ bai zo da Al-Maslahah Al-Mursalah ba, kuma hakan ya faru ne saboda waɗanda suke karɓarta suna yarda cewa waɗannan Masaalih ba su da nassi na musamman a kansu daga Shari'a. Saboda haka, Manzon Allah ﷺ bai zo da su ba, kuma bisa ga haka bai halatta a karɓe su ko a ɗauke su a matsayin Daleel Shar'iy na hukunci (hukuncin shari'a) ba. (Lura: Wannan saboda Aayar mai girma tana umurtar Musulmi da su ɗauki abin da Manzon Allah ﷺ ya zo da shi kawai, wato abin da yake da nassi.)

This is whilst the Messenger (saw) did not come with Al-Maslahah Al-Mursalah and that is because those who adopt it admit that these Masaalih do not have a specific text for them from the Shar’a. Therefore, the Messenger (saw) did not come with them and consequently it is not permissible to adopt them or to consider them as a Daleel Shar’iy for the Hukm (legal ruling). (Note: That is because the Noble Aayah commands the Muslims to only take that which the Messenger (saw) came with i.e. that which has a text).

- Akwai, baya ga abubuwan da aka ambata a sama, wasu dalilai kuma da ke tabbatar da cewa Al-Masaalih Al-Mursalah ba hujja ba ce, kuma mun ambace su a baya ƙarƙashin taken: "Dalilan waɗanda ba su karɓi Al-Masaalih Al-Mursalah ba", saboda haka za a iya komawa baya a duba, a ƙara waɗannan hujjoji a kan waɗannan guda huɗu.

- There are, in addition to the above, other evidences establishing Al-Masaalih Al-Mursalah to be invalid as a proof and we mentioned them previously under the heading of: “The evidences of those who did not adopt Al-Masaalih Al-Mursalah” and so it is possible to refer back to and then add those arguments to these four.