Al-Maslahah a harshen Larabci: An samo ta daga kalmar aiki ko , kuma ita ce akasin (ma'ana: lalatawa/lalacewa). Ma'anarta don haka ita ce gyarawa, inganta ko daidaitawa.

Al-Maslahah linguistically: It is taken from the verb or from and it is the opposite of n meaning (which means: to ruin/corrupt) Its meaning is therefore to rectify, make better or right.

Al-Maslahah tana ɗauke da ma'anar As-Salaah (sahihanci/rashin lalacewa) da kuma ma'anar Al-Manfa'ah (amfani/moriya/fa'ida). Jam'in Maslahah shi ne Masaalih.

Al-Maslahah carries the meaning of As-Salaah (properness/intactness) and the meaning of Al-Manfa’ah (benefit/interest/advantage). The plural of Maslahah is Masaalih.

Al-Mursal: Al-Mutlaq wanda babu takaddama (ƙayyadewa) a kansa, ko kuma yana nufin wata hujja (Daleel).

Al-Mursal: The unrestricted (Mutlaq) without a Qaid (restriction/limitation) or it means a Daleel

Bayani ne game da Wasf (siffa) wacce ke bayyana ga Mujtahid cewa ita ce mafi yuwuwar kawo Maslahah (amfani/moriya) ko kawar da Madarrah (cutarwa/illa) idan aka gina Hukunci a kanta, ba tare da Mujtahid ya samu daga Shari'i (Mai Shari'a) abin da ke nuna soke wannan Wasf ko dogaro da ita ba.

It is an expression of the Wasf (description) that appears to the Mujtahid to be most likely to bring the Maslahah (benefit/interest) or repel the Madarrah (harm/detriment) when building the Hukm upon that Wasf (description) without the Mujtahid finding from the Shaari’ (Legislator) that which indicates the cancellation of this Wasf (description) or reliance in it.

Ta wata hanya, yana wakiltar al-Amr al-Munaasib (al'amari mai dacewa ko wanda ya dace) wajen shar'anta hukunce-hukunce game da al'amura da abubuwan da ke faruwa waɗanda babu hukunci a kansu daga wajen Ash-Shaari' (Mai shari'a), bisa la'akari da samun wata maslaha ko kawar da wata mafsadah (abin cuta ko wani abu mara kyau).

Said differently: It represents the Amr ul-Munaasib (suitable or fitting matter) for the legislation of the Ahkaam in respect to the incidents and realities in which there is no Hukm for them to the Shaari’ (legislator), based upon the angle of acquiring a benefit or repelling a Mafsadah (cause of corruption or something bad).

Al-Ghazaali ya kira Al-Maslahah Al-Mursalah da suna: Al-Istislaah

Al-Ghazaaliy called Al-Maslahah Al-Mursalah: Al-Istislaah

To Imam Al-Haramain (Al-Juwaini) da Ibn As-Sam'aani kuwa, sun kira shi da suna: Istidlal.

As for Imaam Al-Haramaini (Al-Juwainiy) and Ibn As-Sam’aaniy then they called it: Istidlaal.

An maiɗa maslahah da suna "maslahah" saboda ana tunanin cewa gina hukunci a kanta yana kaiwa ga samun amfani ko kawar da cuta ko abubuwa marasa kyau (mafasid), kuma mafi yawan lokuta haka yake. An kuma siffanta ta da "mursalah" saboda tana babu ko an 'yantar da ita daga dalili na shari'a (daleel shar'i) game da la'akarinta ko soke ta daga mahangar shari'a.

The Maslahah has been called a Maslahah because building the Hukm upon it is thought (most likely) to lead to the acquisition of benefits or to repel harms or negative bad things (Mafaasid). It has been described as Mursalah due to it being free or empty of a Daleel Shar’iy in respect to its consideration or its cancellation from the Shar’i perspective.

Malamai sun yarda cewa ba zai yiwu a yi aiki da Al-Masaalih Al-Mursalah a cikin al'amuran Ibaadaat (ayyukan ibada) ba, saboda sun zo ne a matsayin Tawqeefiy (kamar yadda suke, ba tare da yin tunani ba) daga wajen Allah Ta'aala, kuma nassosin Shari'a daga Littafi da Sunnah ne suka ayyana su, suka kuma bayyana su. Wannan ya haɗa da Sallah, Azumi, Hajji da Zakka, har da hanyar yin ko aiwatar da waɗannan ayyuka. Saboda haka ya wajaba a kan Musulmi su bi su kamar yadda aka bayyana musu su ta fuskar Ahkaam. Wannan yana shafar Hudood, Kaffaaraat (ayyukan kaffara), Ibaadaat da Meeraath (gado), ko ma'anar Maslahah ta bayyana gare mu ko ba ta bayyana ba.

The ‘Ulamaa have agreed upon the impossibility of working with Al-Masaalih Al-Mursalah in a matter from the matters of the ‘Ibaadaat (acts of worship) because they have come Tawqeefiy (as they are and without reasoning) from Allah Ta’Aalaa, and defined and specified by the Shar’iyah texts from the Kitaab and the Sunnah. This is like the Salaah, the Sawm, Hajj and Zakaah, including the manner of how to perform or undertake these acts. It is therefore obligatory upon the Muslims to abide by them in accordance to that which has been explained to them in terms of the Ahkaam. This applies to the Hudood, Kaffaaraat (acts of expiation), ‘Ibaadaat and Meeraath (inheritance) and whether the angle of Maslahah appears to us or does not appear.

Misali na Al-Maslahah Al-Mursalah:

Example of Al-Maslahah Al-Mursalah:

Sa'ad da ‘Umar Ibn Al-Khattaab (ra) ya zama Khalifa, ya zubar da madarar da aka gauraya da ruwa, don ya hukunta waɗanda ke aikata wannan magudi. Wannan ya dace da ƙa'idar Maslahah, domin kada su ƙara yaudarar mutane ta wannan hanya bayan haka.

When ‘Umar Ibn Al-Khattaab (ra) was the Khalifah he poured out (emptied) the milk that had been mixed with water to discipline those who were committing this fraud. This fits into the remit of the Maslahah so that they would not cheat the people in this way after that.

Ga wani misali:

Another example:

Sahabbai (ra) sun amince da kashe rukuni ko gungun mutane saboda kisan mutum guda idan sun shiga cikin kashe shi, saboda maslaha ta bukaci haka. Wannan don hana mutum biyu ko fiye da haka shiga cikin kashe mutum guda da nufin kaucewa Qisaas (dokar ramuwa). Haka kuma, don kada wanda ya kawo wani ya taimake shi wajen kashe mutum ya tsira daga Al-Qisaas, kuma don kada jinin wanda aka kashe ya zube a banza (wato ba tare da ramuwa ba), a kuma kawar da Al-Qisaas gaba daya. An ruwaito cewa wani gungu ya kashe mutum guda a Sana'a, sai Umar Ibn Al-Khattaab ya umarta a kashe su duka. Ya ce (ra):

The Sahaabah (ah) approved of the killing of the group or collective for the murder of one if they participated in his killing because the Maslahah dictated that. That is to prevent two or more to take part in the killing of a single person in an attempt to avoid the Qisaas (law of retribution). It is so that no one who brought in someone else to assist him in killing a person can be saved from Al-Qisaas and so that the blood of the victim does not flow in vain (i.e. without retribution) and Al-Qisaas is made redundant. It has been related that a group killed one person in Sana’a and so ‘Umar Ibn Al-Khattaab commanded that they all be killed. He (ra) said:

Idan mutanen Sana'a gaba ɗaya sun taru a kan haka, to da na kashe su saboda shi.

Had the people of Sana’a (as a whole) gathered upon it then I would have killed them for it