Malaman sun sha banban-banci game da ko hukunce-hukuncen Shari'a (Ahkaam Ash-Shar'iyah) suna da dalili (Mu'allalah) bisa maslaha, zuwa rukuni da dama:

The ‘Ulamaa differed in respect to the Ahkaam Ash-Shar’iyah being Mu’allalah (reasoned) by the Maslahah into a number of groupings:

Rukuni na farko: Wannan rukuni ya musanta cewa Ahkaam Ash-Shar'iyah na da dalili daga Al-Maslahah, wato Maslahah ita ce dalili ko sabab na Hukm Shar'iy. Bisa ga ra'ayinsu, yana yiwuwa Shaari' (Mai shari'a) ya shar'anta Hukm Shar'iy wanda babu Maslahah (amfani ko moriya) a cikinsa. Waɗanda ke riƙe da wannan ra'ayi su ne Al-Asha'irah (mabiyan Abu-l-Hasan Al-Ash'ariy) da Az-Zhaahiriyah (mabiyan Daawood Az-Zhaahiriy).

1 – The first group: This group denied the Ahkaam Ash-Shar’iyah being reasoned by Al-Maslahah i.e. that the Maslahah is the motive or reason for the Hukm Ash-Shar’iy. In accordance to their opinion they say that it is possible for the Shaari’ (Legislator) to legislate a Hukm Shar’iy that does not have a Maslahah (interest or benefit) within it. Those holding this view are the Asha’irah (the followers of Abu-l-Hasan Al-Ash’ariy) and the Zhaahiriyah (the followers of Daawood Azh-Zhaahiriy).

Duk da haka, sun tabbatar da cewa bincike a cikin nassoshi da hukunce-hukunce ya nuna cewa dukkan Ahkaam Ash-Shar'i suna takaituwa ne ga kasancewa cikin wata Maslahah daga cikin abubuwa biyar: kiyaye Addini, rai, hankali, zuriya da dukiya.

Despite that, they did however establish that an examination (of the texts and rulings) affirms that the Ahkaam Ash-Shar’i are all restricted to falling under a Maslahah from amongst the five matters: the preservation of the Deen, life, mind, progeny and property.

2 – Rukuni na biyu:

2 – The second group:

Wannan rukuni ya ƙunshi wasu daga cikin malaman Shafi'iyya da wasu daga cikin Hanafiyya, kuma sun tabbatar da cewa maslaha tana da inganci ta zama 'illa (dalili) ga hukunce-hukuncen shari'a, bisa dalilin cewa tana wakiltar 'alama (alamar gane hukunci) ba dalilin sanya hukuncin ba, watau cewa ta fi kusanci da sabab fiye da 'illa.

This group includes some of the Shaafi’iyeen and some of the Hanafiyah and they affirmed that the Maslahah is valid to be an ‘Illah (reason) for the Ahkaam Ash-Shar’iyah on the basis that it represents the ‘Amaarah’ (sign) of the Hukm but not the motive for the Hukm i.e. that it is closer to the Sabab than the ‘Illah.

3 – Rukuni na uku: Wannan rukuni ya ƙunshi Mu'tazilah, Maatureediyah, da wasu daga cikin Hanaabilah da Maalikiyah. Sun ga cewa hukunce-hukuncen Shari'a (Ahkaam Ash-Shar'i) ana tanadin su ne bisa Masaalih ba tare da iyakancewa ba (ga nufin Allah Ta'aalaa), bisa sharadin cewa wannan tanadin bai rushe nassi ba (watau bai saɓa masa ba).

3 – The third group: This group includes the Mu’tazilah, the Maatureediyah and some of the Hanaabilah and Maalikiyah. They viewed that that Ahkaam Ash-Shar’i are reasoned by Masaalih without restriction (to the will of Allah Ta’Aalaa) on the condition that the reasoning does not demolish the text (i.e. go against it).