Fuqahaa sun rabu gida uku dangane da karɓa ko amfani da Al-Masaalih Al-Mursalah:

The Fuqahaa have divided in respect to the adoption or utilisation of Al-Masaalih Al-Mursalah into three groups:

1 – Wata ƙungiya da ba ta ganin wani Maslaha face cikin Nusoosin Shari'a, su ne waɗanda suke musanta Qiyaas. Saboda haka suna tabbatar da cewa babu wata Maslaha sai abin da nassi ya zo da shi, kuma ba ma neman Hukunci daga wani abu banda hakan.

1 – A group that does not see any Maslahah outside of the Nusoos As-Sharee’ah and these are those who deny Qiyaas. They therefore assert that there is no Maslahah except for what the text has brought and that we do not seek a Hukm from other than that.

2 – Rukuni na biyu suna neman maslahohi daga nassoshi, don haka sukan yi qiyasi a kan kowane maudu'i wanda maslahar ta tabbata a cikinsa, bisa maudu'in da nassi ya ƙunshi maslahar. Zai ɗauki hukunci iri ɗaya da na maslahar da aka ambata a cikin nassin. Saboda haka ba sa duba maslahar sai dai idan tana da hujja daga wata Dalili Shar'iy Khaass (takamaimai). Suna ɗaukar mafi yawan sifofin da wannan maslahar ta tabbata a cikinsu a matsayin 'Illar Al-Qiyas.

2 – The second group seeks the Masaalih from the texts and so they make analogy with every subject in which the Maslahah is realised upon the subject that has a text including the Maslahah. It would take the same Hukm of the Maslahah mentioned within the text. They therefore do not look to the Maslahah unless it has a proof for it from a Daleel Shar’iy Khaass (specific). They consider the regulators in which this Maslahah is realised in most cases to be an ‘Illah of Al-Qiyaas.

Rukuni na uku yana ganin cewa Masaalih Al-Mursalah su ne Masaalih da suka dace da Maqaasid Ash-Shaari', kuma ba su da wata asali ta musamman a wajen lura ko soke-soke (Al-Ilghaa). Idan an tabbatar da wata asali ta musamman, to za ta shiga cikin faffadan ma'anar Al-Qiyaas; idan kuma an tabbatar da wata asali ta musamman da ta soke ta (Al-Ilghaa'), to Maslahar za ta zama Baatil (bata), a kuma dauke ta daga cikin Masaalih Al-Mulghaah (maslahohin da aka soke), kuma daukar su zai zama take-doka da saba wa Maqaasid Ash-Shari'ah.

3 – The third group view that the Masaalih Al-Mursalah are the Masaalih that are in line with the Maqaasid of the Shaari’ and do not have a specific origin in terms of consideration or cancellation (Al-Ilghaa). If there was a specific origin evidenced, then it would enter within the generalness of Al-Qiyaas and if there was a specific origin evidenced with Al-Ilghaa’ (cancellation), then it (the Maslahah) would be Baatil (invalid) and considered to be from the Masaalih Al-Mulghaah (Cancelled out interests) and taking them would be in violation and contrary to the Maqaasid of the Sharee’ah.

Al-Imam Malik shi ne babban mai ɗaukar tuta wajen karɓa da amfani da Al-Maslahah Al-Mursalah, kuma ya sanya sharuɗɗa huɗu (Shuroot) domin a yi amfani da ita ko a koma gare ta.

Al-Imaam Maalik was the main flag bearer in respect to taking and utilising Al-Masaalih Al-Mursalah and he stipulated four conditions (Shuroot) for it to be employed or referred to:

A – Cewa Maslahah Al-Mursalah tana da daidaito kuma tana cikin layi da Maqaasid na Shaari’, don haka ba ta sabawa wani Asl (asali) daga Usool (tushe/ginshiƙai) na wata Daleel daga cikin Qat’iy Adillah (hujjoji tabbatattu). Akasin haka, tana cikin jituwa da Masaalih da mai shari’a ya nufa a cimma su, kamar kiyaye rai, Deen (addini), dukiya, zuriya da hankali.

A – That the Maslahah Al-Mursalah is fitting and in line with the Maqaasid of the Shaari’ and so it does not oppose an Asl (origin) from its Usool (origins/fundamentals) of a Daleel from its Qat’iy Adillah (evidences). Rather it in agreement to the Masaalih that the legislator has intended to be achieved like the preservation of the life, the Deen, the wealth, the progeny and the mind.

B – Cewa Maslahah Al-Mursalah tana da karɓuwa ta hankali a cikin kanta, ta yadda idan aka gabatar da ita ga masu hankali, za su karɓe ta da yarda.

B – That the Maslahah Al-Mursalah is Ma’qoolah (reasonable/rationally acceptable) in its self so that if it was presented to the people of intellect it would be received with acceptance.

C – Cewa yin hakan yana kawar da Haraj (wahala/kunci) a yanayin da, idan ba a yi shi ba a wurinsa ko a yanayinsa, mutane za su shiga cikin wahala ko kunci. Wannan kuwa alhali Allah Ta'aala ya ce:

C – That taking it removes the Haraj (difficulty/hardship) in the case where if it was not to be taken, in its context or place, the people would then be left (or find themselves) in difficulty or hardship. This is whilst Allah Ta’Aalaa has said:

D – Cewa Maslahah (amfani/moriya) tana da alfanu ta gama-gari (’Aammah), tana kawo amfani ga mutane tana kuma kawar da cutarwa daga gare su, kuma ba don wani rukuni ko ƙungiya ko mutum ɗaya ba.

D – That the Maslahah (benefit/interest) is ‘Aammah (for general public good) bringing the benefit to the people and repelling the harm from them and that it is not for a certain group, faction or person.

I'm ready to translate. Please send the English text you'd like rendered into Hausa.

Additional points:

Masaalih Mursalah wakilci wani Asali (tushe) ne da malamai masu fikihu na Musulunci suka sami sabani a kansa. Saboda haka Hanafiyyah da Shafi'iyyah ba sa daukarsa a matsayin Asali mai zaman kansa, sai dai suna sanya shi a cikin babin Qiyas. Don haka, idan babu Nassi (nassi na Alqur'ani ko Hadisi) da ke nuna wannan maslaha, to za a ki yarda da ita, a dauke ta a matsayin Mulghaah (wadda aka soke). Amma a ra'ayin Malikiyyah da Hanabilah kuwa, ana la'akari da Masaalih Mursalah kuma ana daukarta matukar ta cika sharuddan nan hudu da aka ambata a baya. Yana nufin tabbatar da Maqaasid na Shaari' (manufofin Shari'a), ko da babu wani takamaiman Nassi a kanta (Nassi Khaass).

The Masaalih Al-Mursalah represent an Asl (origin) that is differed upon amongst the Muslim Fuqahaa and so the Hanafiyah and the Shaafi’iyah do not consider it to be an origin (Asl) in its own right whilst they include it within the Baab (chapter/area) of Al-Qiyaas. Consequently, if there doesn’t exist a Nass (text) for the Maslahah to indicate it, it would be rejected and be considered to be Mulghaah (cancelled). - As for the Masaalih Al-Mursalah in the view of the Maalikiyah and the Hanaabilah then it is considered and is taken as long as it fulfils the four conditions mentioned previously. It (in their view) represents the realisation of the Maqaasid of the Shaari’ and even if it doesn’t have a specific text for it (Nass Khaass).