Daga cikin Maslahohi (abubuwan amfani), akwai waɗanda Shaari'i (Mai shari'a) ya shaida su da la'akari (I'tibaar), akwai waɗanda Shaari'i ya shaida su da soke su (Al-Ilghaa'), kuma daga cikinsu akwai waɗanda Shaari'i ya yi shiru a kansu. Saboda haka, rukuni na farko shi ne Al-Masaalih Al-Mu'tabarah (maslahohin da aka la'akari da su), rukuni na biyu shi ne Al-Masaalih Al-Mulghaah (maslahohin da aka soke), kuma rukuni na uku shi ne Al-Masaalih Al-Mursalah (maslahohin da aka bar su a sake).

From the Masaalih (interests) there are those which the Shaari’ (Legislator) has borne witness to them with consideration (I’tibaar), there are those which the Shaari’ has borne witness to them with cancellation (Al-Ilghaa’) and from them are those which the Shaari’ has been silent upon. Therefore, the first category is Al-Masaalih Al-Mu’tabarah (considered interests), the second is Al-Masaalih Al-Mulghaah (cancelled interests) and the third is Al-Masaalih Al-Mursalah.

An cewa: waɗannan su ne abubuwan da Ash-Shaari' ya yi la'akari da su, inda Ash-Shaari' ya shar'anta hukunce-hukunce a kansu wanda ta hanyarsu aka isa gare su. Misali shi ne kiyaye addini, rai, hankali, mutunci da dukiya.

It is said that these are those which the Shaari’ has given consideration to, where the Shaari’ has legislated Ahkaam for them through which they were arrived at. This is like the preservation of the Deen, the life, the mind, the honour and the property.

Don't forget the rules: "Allah Ta'Aalaa" is Allah, so no ﷺ there. Translation: To haka, Allah Ta'aala ya shar'anta Jihadi da kashe Murtadd (mai ridda) domin kiyaye addini.

- So Allah Ta’Aalaa legislated Al-Jihaad and the killing of the Murtadd (apostate) for the preservation of the Deen.

- Ya shar'anta Al-Qisaas domin kiyaye rai, Shi Ta'aala.

- He Ta’Aalaa legislated Al-Qisaas for the preservation of the life.

Allah Ta'ala ya shar'anta hadd (hukuncin da aka tsayar) ga wanda ya sha giya, kuma ya haramta abu mai buguwa don kare hankali.

- Allah Ta’Aalaa legislated the Hadd (fixed set punishment) for the one who drinks alcohol and prohibited the intoxicating substance to protect the ‘Aql.

Ya shari'anta Ubangiji Maɗaukaki (Ta'ala) hadddin Zina, da Al-Qadhf (kazafin mutuncin mace/kamun kai), da Al-Luwaat (liwadi) domin kiyaye mutunci da nasaba.

- He Ta’Aalaa legislated the Hadd of Az-Zinaa, Al-Qadhf (slander against a woman’s honour/chastity) and Al Luwaat (sodomy) to preserve the honour and lineage.

Wa-Allahu Ta'ala shari'a hadd sata da hadd fashin hanya domin kiyaye dukiya. An ce, bisa wadannan Masalih Al-Mu'tabarah, da kuma danganta su da 'illarsu ta shari'a (dalili) a gaban mutum da bayansa, ana yin Qiyas a kansu. Saboda haka, duk wani abu da Shari'a ba ta samar da nassi ga hukuncinsa ba, kuma yana daidai da wani abu a fannin Ba'ith (dalili/manufa) na hukuncin, wato 'Illah, zai dauki hukunci iri daya da abin da yake da nassi a kansa, kamar yadda muka tattauna a bangaren Qiyas.

- And He Ta’Aalaa legislated the Hadd of theft and the highway robber to preserve the property/wealth. It is said that based upon these Masaalih Al-Mu’tabarah and connecting them to their Shar’iyah ‘’Illah (reasoning) in presence and absence Qiyaas is undertaken upon them. Consequently, any reality that the Shaari’ has not provided a text for its Hukm and it is equal to another reality in respect to its Baa’ith (motive/reason) of the Hukm, which is the ‘Illah, takes the same Hukm of the reality that has a text for it, just like we have discussed in the section about Qiyaas.

Waɗannan su ne Masaalih (muradai/maslahohi) da aka yi tunanin cewa Masaalih ne, alhali Ash-Shaari' ya watsar da su, kuma ba a ba su muhimmanci ba saboda Ahkaam da ya shar'anta, wanda hakan ke nuna cewa ba a kamata a ba su la'akari ba.

These are Masaalih (interests) that have been imagined to be Masaalih whilst the Shaari’ relinquished them and they are not given regard due to the Ahkaam that He legislated, indicating that they are not to be given consideration.

Misali na wannan nau'in Masaalih (maslahohi) shi ne maslahar mace ta fuskar daidaitarta da ɗan'uwanta namiji a cikin gado. Mai Shari'a (Ash-Shaari') ya yi watsi da hakan bisa hujjar faɗinSa Ta'aala:

An example of this category of Masaalih (interests) is the Maslahah of the female in regards to her being equal to her male brother within inheritance. The Shaari’ (Legislator) relinquished that by the Daleel of His Qawl Ta’Aalaa:

Hakanan yana kama da maganar wani daga cikin malaman Musulunci zuwa ɗaya daga cikin Khulafa'u, bayan ya yi jima'i da matarsa da rana a cikin watan Ramadan: "Dole ne ka yi azumin watanni biyu a jere." Sa'an nan, lokacin da aka zarge shi saboda hakan, domin bai umarci Khalifan da ya 'yanta bawa ba, alhali dukiyarsa tana isarsa, sai ya ce: "Idan da na umarce shi da hakan (watau 'yantar da bawa), da hakan zai zama mai sauƙi a gare shi, don haka maslaha tana cikin wajabta masa azumi don ya zama abin hana wa (wasu)." Amma wannan ra'ayi bâtil ne kuma yana sabawa nassin Sunnah, domin Manzon Allah ﷺ ya ce wa Balarabe wanda ya gaya masa cewa ya yi jima'i da matayensa a cikin Ramadan: "Ka 'yantar da bawa." Ya ce: "Ban samun (ikon hakan ba)." Sai ya ce ﷺ: "Ka yi azumin watanni biyu a jere." Ya amsa: "Hakan ya zarce ikona." Sai ya ce ﷺ: "Ka ciyar da miskinai sittin" (Al-Bukhari da Muslim, da lafuzza daban-daban). Wannan ya ƙunshi alama mai ƙarfi ta tsayayyen tsari, don haka ba a halatta a saɓa da hakan ba.

It is also like the example of the statement of one of the ‘Ulamaa to one of the Khulafaa’ after he had intimate relations with his wife in the day time during Ramadhaan: “You must fast two consecutive months”. Then when he was denounced for that due to not commanding the Khalifah to free a slave, whilst his wealth was sufficient, he said: “If I had commanded him with that (i.e. freeing a slave) then it would have been easy for him and so the Maslahah lay in obliging the fasting upon him in order to act as a deterrent”. This opinion however is invalid (Baatil) and in opposition to the text of the Sunnah because the Messenger of Allah (saw) said to the Arab (Bedouin) who had told him (saw) that he’d had relations with his wives during Ramadhaan: “Free a slave”. He said: “I do not find it (i.e. the means)”. He (saw) then said: “Fast two consecutive months”. He (the Bedouin) replied: “It is beyond my capability”. He (saw) said: “Feed sixty Miskeen” (Al-Bukhaari and Muslim with different wordings). This contains a strong indication of a fixed ordering and as such it is not permitted to go against that

Wani misali kuma shi ne wanda ya shafi Maslaha ta masu jin tsoro waɗanda suke ja da baya daga Al-Jihaad ko aikin komawa ga rayuwar Musulunci ta hanyar kafa Daular Musulunci a zahiri, suna hujjar cewa hakan don kiyaye kansu da tsare kansu daga cutarwa da mutuwa. Wannan kuwa alhali kuwa Shari'a ta yi watsi da wannan Maslaha da aka rinjaya, tare da soke ta ta hanyar Ahkaam da ke cikin Alkur'ani da Sunna waɗanda suka wajabta Al-Jihaad, suka kuma sanya aikin kafa Daular Musulunci ya zama wajibi.

Another example is that related to the Maslahah of the cowardly ones who stay back from Al-Jihaad or the work to resume the Islamic life by bringing the Islamic State into reality, by arguing that it is in order to preserve and safeguard themselves from harm and death. This is whilst the Shaari’ has foregone and cancelled out this outweighed Maslahah by the Ahkaam contained in the Qur’aan and the Sunnah which obligate Al-Jihaad and make the work to establish the Islamic State obligatory.

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Waɗannan su ne Masaalih (maslahohi) waɗanda babu wata takamaiman Daleel daga Mai Shari'a (Ash-Shaari') da aka ambata game da su, kuma ba su shaida halaccinsu ko rashin halaccinsu ba. Ma'anar kasancewarsu Mursal ko an bar su a sake (wato ba tare da ƙayyadadden sharaɗi ba) ke nan.

These are the Masaalih that no specific Daleel from the legislator has been mentioned for them and bear witness to legitimacy for them or the absence of legitimacy. This is the meaning of them being Mursal or let go (i.e. without restriction).

Waɗannan saboda haka misalai ne na Masaalih (maslahohi) waɗanda ba a ambace su ba a cikin Nusoos na Shari'a (nassoshi), ko dai da kyau ko da mummuna. Maimakon haka, an bar su ga kimanta Ijtihaad ta hanyar Ra'y (ra'ayi) a kowane zamani ko lokaci.

These therefore are representative of Masaalih (interests) that have not been mentioned in the Shar’iyah Nusoos (texts), positively or negatively. Rather they are left to the estimation of Ijtihaad by way of Ra’y (opinion) in every time period or era.

Halaccin wadannan Masaalih ko rashin halaccinsu ana auna shi ne bisa ga daidaiton abin da suka kunsa ta fuskar fa'idoji da cutarwa, bayan nazari, bincike da cikakken dubi. Idan bangaren fa'ida ta gaskiya (An-Naf'u l-Haqeeqiy) ya fi nauyi, to ana daukarta a matsayin tana daga Shari'a, alhali idan bangaren Mafsadah (abin cutarwa) ko Darar (cuta) ya fi karfi, to a barta, a haramta ta, kuma a dauke ta a matsayin wadda ba ta Shar'iy ba (ba ta halal ba).

The legitimacy or illegitimacy of these Masaalih is measured upon the basis of the balance between what they contain in terms of the aspects of benefit and harm, and after study, analysis and thorough examination. If the aspect of true benefit (An-Naf’u l-Haqeeqiy) is of greater weight, it is then taken upon the basis that it is from the Shar’a whilst if the aspects of the Mafsadah (bad element) or Darar (harm) is stronger, then it is left, forbidden and considered as being not Shar’iy (legal/legitimate).

Saboda haka, babban abin da ya kamata a fahimta game da Masaalih Al-Mursalah shi ne abin da ya fi rinjaye a cikinsu ta fuskar amfani ko cutarwa. Hukunci kuma ana gina shi a kan haka: idan amfani ne ya fi rinjaye, hukuncin zai kasance mai kyau; idan kuma Mafsadah (abin cutarwa ko lalacewa) ne ya fi rinjaye, hukuncin zai kasance mara kyau.

Therefore, the key point in respect to understanding the Masaalih Al-Mursalah, is what dominates upon them in terms of benefit or harm. The Hukm is then built upon that; positively if the benefit is dominant and negatively if the Mafsadah (bad or harmful element) dominates.

Al-Imaam ‘Izz ud-Deen ‘Abdus Salaam a cikin littafinsa ‘Qawaa’id Al-Ahkaam’ (Ka'idojin Hukunce-hukunce) yana cewa: "Ta hanyar bin Maqaasid Ash-Shar'i (manufofin Shari'a) dangane da kawo Masaalih da kawar da Mafaasid, mujtahid yakan samu daga jimillar hakan wani imani (I'tiqaad) ko wani sani, cewa wannan (kaza) Maslahah ba a yarda a yi sakaci da ita ba, kuma wannan (kaza) Mafsadah ba a yarda a kusance ta ba, koda babu Ijmaa', babu Nass (nassi) kuma babu Qiyaas na musamman. Wannan kuwa saboda fahimtar wannan Shari'a guda ɗaya ita ke wajabta hakan."