An Maslaha an kira ta da suna "Maslaha" ne saboda gina hukunci a kanta yana daidai da abin da ake ganin shi ne zai fi iya kawo ko samun amfani ko kawar da cutarwa. An kuma siffanta ta da "Irsal" (watau "Mursal") saboda babu wata dalili na shari'a (Daleel Shar'i) daga Mai Shari'a (Ash-Shaari') na a yi la'akari da ita ko a soke ta. Muhimmancinta ga masu amfani da ita ya bayyana a cikin al'amura masu zuwa:

The Maslahah has been called a Maslahah because the building of a Hukm upon it is in accordance to what is thought to be most likely to bring or attain the benefits or repel the harms. And it has been described with Irsaal (i.e. Mursal) because it is devoid of a Daleel Shar’iy for its consideration or its cancellation from the side of the Shaari’. Its significance for those who use it is seen in the following matters:

1 - Al-Masaalih Al-Mursalah, ga waɗanda suka karɓe ta, tana wakiltar faɗin fagen Ijtihadi inda Mujtahidai za su iya kafa adadi mai yawa na Ahkaam bisa gare ta, a kan abin da babu nassi ko Ijma'i a kansa. Wannan ya shafi sababbin al'amuran da suke tasowa da suka shafi harkokin bayin Allah (mutane) da Masaalih (muradun) ƙasar.

1 - Al-Masaalih Al-Mursalah, for those who have adopted it, represents a wide scope for Ijtihaad where it is possible for the Mujtahideen to establish a great number of Ahkaam upon it, for that which has no text or Ijmaa’ for it. This applies to the newly arising issues related to the affairs of the ‘Ibaad (servants, people) and the Masaalih (interests) of the land.

2 - Waɗannan Fuqahaa (waɗanda suka karɓi wannan ra'ayi) sun gina ahkaam masu yawa a kansa a lokuta daban-daban tun daga zamanin Sahabbai har zuwa zamaninmu na yanzu, a lokacin da Shari'ar Musulunci ta kasance tushen doka. Wannan ya haɗa da, kamar yadda muka ambata a baya, yarjejeniyar Sahabbai a zamanin Abu Bakr As-Siddeeq (ra) na tattara Mushaf, sannan yarjejeniyarsu ta yin kwafin Mushaf a zamanin 'Uthmaan Ibn 'Affaan (ra) da kuma lalata abin da aka rubuta da yarukan daban-daban.

2 - Those Fuqahaa (who have adopted it) have built a lot of Ahkaam upon it through different time periods since the era of the Sahaabah until our recent time, within the times when the Islamic Sharee’ah represented the source of legislation. This included, as we have mentioned previously, the agreement of the Sahaabah in the time of Abu Bakr As-Siddeeq (ra) to compile the Mushaf and then their agreement to make a copy of the Mushaf in the time of ‘Uthmaan Ibn ‘Affaan (ra) and to destroy what had been written with different dialects.

3 - Sababbin al'amura da abubuwan da suka faru suna ci gaba da faruwa, kuma maslahohi (buƙatu da amfanin jama'a) suna canjawa daidai da hakan, baya ga canjin zamani da yanayi. Bukatu da muhimman al'amura suna bayyana a cikin al'umma waɗanda suka bambanta da waɗanda suka kasance a baya, kuma wannan yana buƙatar hukunce-hukunce na musamman. Saboda haka, a ra'ayinsu, wajibi ne a yi la'akari da waɗannan al'amura, a kuma buɗe sarari ga mujtahidai don fitar da hukunce-hukunce ga matsalolin da suke faruwa bisa ga maslahohi. Idan ba a yi haka ba, to maslahohin mutane za su kasance an takure su da Shari'a, kuma buƙatun dokoki na al'umma ba za su cika ba. Don haka Al-Maslahah Al-Mursalah za ta zama tushen waɗannan sabbin hukunce-hukunce.

3 - New incidents and occurrences are continuously occurring and the Masaalih (interests) change in accordance to that, in addition to the changing times and conditions. Needs and essential matters or necessities appear in the society that differ from those that existed previously and this calls for particular Ahkaam. For that reason, in their view, it is necessary to take these matters into consideration and open up room for the Mujtahideen to deduce and extract the Ahkaam for the issues that occur in accordance to the Masaalih. If this was not done, then the interests of the people would be constrained by the Sharee’ah and the legislative needs of the society would not be met. The Masaalih Al-Mursalah would as such represent the source for these new Ahkaam.