A – Ya ƙi abin da ba shi da tushe mai ƙarfi (wanda aka tabbatar da shi) (Asl), kuma idan yana da tushe mai ƙarfi, to zai zama Al-Qiyaas (ba Al-Masaalih ba).

A – He rejected that which was not based on a solid (proven) basis (Asl) and if it was based upon a firm basis then it would be Al-Qiyaas (and not Al-Masaalih).

B – Ana karɓar sa muddin yana cikin jituwa da Maqaasid ɗin Ash-Shaari’ kuma bai saɓa wa wani tushe ko asali (Asl) da aka kafa ba, kamar Alƙur’ani, Sunnah da Ijma’i, sannan duk abin da ba haka ba ba a karɓarsa.

B – It is accepted as long as it is in line with the Maqaasid of the Shaari’ and does not oppose an established basis or origin (Asl) like the Qur’aan, the Sunnah and Al-Ijmaa’, and other than that is not accepted.

C – Karɓar Masaalih Al-Mursalah (abin da ba shi da nassi na musamman) idan yana kusa da ma'anar Usool da aka tabbatar (da hujja), koda kuwa ba shi da asali na Shari'a da ya tsaya da kansa.

C – The acceptance of the Masaalih Al-Mursalah (that which is not based on a text) if it is close to the meaning of the established (proven) Usool and even if it is not based upon a Shar’iy origin standing in its own right.

D – Maganar Al-Ghazaaliy: Maslahah Al-Mursalah ana karɓarta idan tana wakiltar wata Daroorah Qatiyah (larura tabbatacciya).

D – The statement of Al-Ghazaaliy: The Maslahah Al-Mursalah is accepted if it represents a Daroorah Qatiyah (a definite necessity).