Al-Imaam Maalik ya fi kowa yawan amfani da Al-Masaalih Al-Mursalah. Ya yi amfani da hujjojin nan a matsayin dalili, kuma waɗanda suka ɗauki Al-Masaalih Al-Mursalah su ma sun yi amfani da waɗannan hujjojin. Su ne:
Al-Imaam Maalik took from Al-Masaalih Al-Mursalah the most. He used the following evidences as proof and those who held Al Masaalih Al-Mursalah also took these evidences. They are:
Cewa Sahabbai sun karɓi Al-Masaalih Al-Mursalah, kuma misalan haka sun haɗa da:
1 - That The Sahaabah had adopted Al-Masaalih Al-Mursalah and examples of this include:
A – Sun tattara Mushafai bayan zamanin Manzon Allah ﷺ, kuma maslahar kiyaye Alƙur'ani daga ɓacewa ce ta motsa su su aikata hakan.
A – They compiled the Masaahif after the era of the Messenger (saw) and it was the Maslahah that drove them to undertake that, represented in preserving the Qur’aan to protect it from being lost.
B – ‘Umar Ibn Al-Khattaab (ra) yana karɓar rabin dukiyar wulaah (gwamnoni) daga cikin waɗanda ya zarga dangane da dukiyarsu, saboda sun haɗa dukiyarsu ta kansu da dukiyar da suka samu sakamakon muƙamansu na gwamnoni. Idan ba su bayar da kyakkyawan dalili game da yawan dukiyar da suka tara ba, sai ya karɓi rabin dukiyar ya sanya ta a cikin Bait ul-Maal (baitul-mali) na Musulmi. Maslahar gama-gari (ta jama'a) ce ta motsa shi ya ɗauki wannan mataki.
B – ‘Umar Ibn Al-Khattaab (ra) would take a half from the Wulaah (governors) from amongst those whom he accused in respect to their wealth due to their mixing of their private wealth with the wealth that they would attain due to their governorships. So if they did not provide a good reason for the amount of wealth they had accumulated, he would take half of the wealth and include it in the Bait ul-Maal (treasury) of the Muslims. It was the general Maslahah (of the people) that motivated him to undertake that course of action.
C – Sahabbai sun yanke hukunci kuma sun amince da kisan wata jama'a (a matsayin hukunci) saboda kisan mutum guda, idan sun shiga cikin kisan wannan mutum. Hakan ya kasance ne saboda maslaha ta bukaci haka.
C – The Sahaabah decided and approved of the killing of a group (in punishment) for the killing of a single person if they participated in that person’s killing. That was because the Maslahah dictated that.
2 - Idan maslahar ta dace da maqasidin Shari'a (manufar mai shari'a) kuma tana daga cikin irin maslahohin da aka tabbatar cewa sun kasance daga cikin masalih, to daukar ta zai zama dai-dai da yarjejeniya da maqasidin Shari'a, yayin da barin ta zai zama watsi da maqasidin Shari'a (wato manufofi da abin da ake nufin samu), kuma watsi da maqasidin Shari'a baatil ne (bata) kuma ba halal ba ne. Don haka wajibi ne a dauki maslaha a matsayin hujja bisa tushen cewa tana wakiltar wani asali mai zaman kansa wanda ya dace da Shari'a ko kuma yana tafiya tare da ita.
2 - If the Maslahah was in line with the Maqaasid of the Shaari’ (legislator) and from the Jins (kind/type) that have been established to be from the Masaalih, then taking it would be in conformity and agreement to the Shaari’s Maqaasid whilst neglecting it would represent neglecting the Maqaasid of the Shaari’ (i.e. the aims and what is being intended to be sought) and neglecting the Maqaasid of the Shaari’ is Baatil (invalid) and not permissible. It is therefore obligatory to adopt by way of the Maslahah upon the basis that it represents an Asl (origin) that stands in its own right concurrent or in line with the Sharee’ah.
3 - Idan ba a yi amfani da Maslahah Al-Mursalah ba a lamarin da yake daga irin Masaalih na Shar'iyah, to mukallafi zai sami kansa cikin wahala da kunci. Alhali kuwa Allah Ta'aala ya ce:
3 - If the Maslahah Al-Mursalah is not utilised in the case where it is from the type of the Masaalih of the Shar’iyah the Mukallaf will find himself in difficulty and hardship. This is whilst Allah Ta’Aalaa has said: