A zahiri ma'anar kalmar Maslahah ita ce amfani ko moriya. A matsayin kalmar ilimin fiqhu, Maslahah Mursalah na nufin karɓar moriyar jama'a idan babu hukunci game da al'amarin daga Alkur'ani ko Sunnah.

Literally, Maslahah means benefit or interest. As a juristic term Maslahah Mursalah refers to accepting public interest in the absence of ruling regarding an issue from the Qur‟an or Sunnah.

A. Maslahah da nassi ya soke ta: Maslahah (amfani/moriya) wadda aka soke ta saboda hukunci daga nassi. Dukkan malamai sun amince cewa wannan irin Maslahah ba ta inganta ba.

A. Maslahah cancelled by the text - Maslahah (benefit/interest), which is cancelled due to a ruling from the text. All agree that this kind of Maslahah is invalid.

Misali:

Example:

Wani daga cikin Khalifofi ya kwana da matarsa a lokacin rana a cikin watan Ramadan. Wani daga cikin malamai ya shawarci Khalifan da ya yi azumin watanni biyu a jere a matsayin kaffara. Sai wani malami ya tambayi wannan malamin yadda ya bada wannan hukunci, tun da abin da ya kamata Khalifan ya fara yi shi ne ya 'yanta bawa guda, idan kuma bai iya ba, sai ya ciyar da mutum 60, idan kuma bai iya ba, to sai ya yi azumin watanni biyu a jere.

One of the Khaleefahs had marital relations with his wife during the daytime in Ramadan. One of the Ulema advised the Khaleefah to fast two consecutive months as Kaffarah. Another „Alim asked this „Alim how he issued this ruling when the Khaleefah first must free one slave, and if he could not, then feed 60 people, and, if he cannot, then he should fast two consecutive months.

Malamin ya amsa cewa, idan da ya umarci hukunce-hukuncen farko guda biyu, to da ya zama abu mai sauƙi ga Khalifah, kuma zai iya sake aikata irin wannan aiki. Wannan nau'in Maslahah bai inganta ba, saboda hukunci a kan wannan al'amari ya riga ya wanzu daga Sunnah. Hukuncin shi ne cewa idan mutum ya karya azumin Ramadan ta hanyar jima'i da matarsa, to dole ne ya 'yanta bawa. Idan ba zai iya ba, to ya ciyar da mutum 60. Idan kuma ba zai iya ba, to ya yi azumin kwana 60. Wannan yana bisa ga Hadisin da Bukhari, Muslim, Ibn Majah da Abu Dawud suka ruwaito. Ba za a iya canja wannan tsari ba.

The „Alim answered, that if he had ordered the first two punishments, then it would have been easy for the Khaleefah and he might have done the same act again. This form of Maslahah is invalid because a ruling on the issue already exists from Sunnah. The ruling is that if a person breaks his fast in Ramadan by having sexual intercourse with his wife, then he has to free a slave. If he can‟t, then feed 60 people, if he can‟t, then fast 60 days. This is based on a Hadith reported by Bukhari, Muslim, Ibn Majah and Abu Dawud. This order cannot be changed.

B. Maslahah da Shari'a ta amince da ita - Amfani da Shari'a ba ta haramta ba. Misali, izinin da ake bai wa mutane su yi ciniki. Wannan ciniki maslahar al'umma ce, kuma Alkur'ani ya halatta mana gudanar da ciniki. Duk malamai sun yarda cewa wannan nau'in yana da inganci.

B. Maslahah approved by the Shari‟ah - Benefit, which the Shari‟ah does not forbid. As an example, allowing people to trade. This trade is the interest of the people and Qur‟an allowed us to conduct trade. All agree that this type is valid.

C. Ɗaukar Maslahah (amfani/maslaha) a cikin aiki wanda babu hukunci a kansa daga Alƙur'ani da Sunna.

C. Adopting Maslahah (benefit/interest) in an action from which there is no ruling from Qur‟an and Sunnah.

Misali: tattara Alkur'ani ko soke hukuncin Hadd (hukuncin sata) a lokacin yunwa.

For example compiling the Qur‟an or cancelling the Hadd (punishment) for stealing during famine.

Babu jayayya a tsakanin malaman Musulunci game da nau'i na farko da na biyu na Maslahah al-Mursalah. Sai dai akwai sabani game da nau'i na uku na Maslahah.

There is no debate amongst the Ulema on the first two types of Maslahah al Mursalah. But there is disagreement regarding the third type of Maslahah.

Wasu sun karɓe shi bisa wasu sharuɗɗa na musamman, yayin da wasu kuma suka ƙi shi gaba ɗaya.

Some have accepted it within specific requirements while others have rejected it outright.

Malamai waɗanda suka karɓi Maslahah al-Mursalah sun bayar da waɗannan hujjoji:

The Ulema who have accepted Maslahah al Mursalah give the following justifications:

A. Shari'ah, gabaɗaya, ta zo ne don biyan buƙatun mutane ta hanya madaidaiciya.

A. Shari‟ah, in general, came to satisfy the interests of the people in the correct manner.

B. Sahabah (ra) sun amince, ta hanyar Maslahah (amfani/moriya), su tattara Alkur'ani ba tare da wata hujja ba a cikin Alkur'ani ko a cikin Sunnah da ke izinin hakan. Wannan na daga cikin misalai da yawa da ke ikirarin cewa Sahabbai (ra) sun tattara Alkur'ani saboda amfaninsa, amma ba tare da Daleel ba.

B. Sahabah (ra) agreed through Maslahah (benefit/interest) to compile the Qur‟an without having evidence either in the Qur‟an or in the Sunnah to do so. This is among the many examples claiming that the Sahabah (ra) compiled the Qur‟an due to its benefit but without a Daleel.

Dangane da hujja ta farko, gaskiya ne cewa Shari'ah gabaɗaya ta zo ne domin amfanin Al'umma, amma ba za mu iya amfani da wannan hujja a matsayin "'Illah" (dalili) don tabbatar da kowane hukunci ba. Duk hukunce-hukuncen da suka fito daga Alƙur'ani, Sunnah, Ijma'in Sahabbai da Qiyas suna nan ne don biyan bukatunmu. Bugu da ƙari, Musulmi yana bin dokoki yana aiwatar da su saboda biyayya ga Allah (SWT), ba don hukuncin yana da sauƙi ko wahala ba, ko don yana da alaƙa da Maslahah (amfani). Don haka ba za mu iya amfani da amfani a matsayin hujja don halasta kowane aiki ba. Dole ne a sami dalili daga nassi da ke izinin irin wannan aiki.

Regarding the first justification, it is true that the Shari‟ah in general came for the interest of the Ummah, but we cannot use this argument as an „Illah (cause) to justify every ruling. All the rulings from Qur‟an, Sunnah, Ijma‟ as-Sahabah and Qiyas are there to satisfy our needs. In addition, a Muslim obeys and implements the rules as obedience to Allah (swt) and not because the rulings are easy, hard or connected with Maslahah (benefit). So we cannot use the benefit as a justification to legalise any action. There has to be evidence allowing such an action.

Dangane da hujja ta biyu, ta hanyar bincika dukkan wadannan misalai zai bayyana a fili cewa Sahabbai (ra) sun fahimci dalilai sosai. Ka'idojin Usul al-Fiqh ba a rubuta su ba a lokacin. Sahabbai (ra) suna fitar da hukunce-hukunce saboda iyawarsu ta fahimtar harshe da nassi. Ba mu ga wani aiki daga gare su ba wanda ba shi da tushe daga nassi.

Regarding the second justification, by investigating all of these examples it will become obvious that the Sahabah (ra) understood the evidences thoroughly. The rules of Usul al-Fiqh were not written at the time. The Sahabah (ra) used to extract rulings because of their ability to understand both the language and text. We do not observe any actions by them, which did not have grounds from the text.

Dangane da tattara Alqur'ani, ba a yi shi saboda Maslahah ba. Sahabbai (ra) sun fahimci cewa dole ne su yi wani abu don kiyaye Alqur'ani, kuma wannan yana cikin biyayya ga Ayar:

Regarding the compilation of the Qur‟an, it was not done because of Maslahah. The Sahabah (ra) understood that they had to do something to preserve the Qur‟an and this is in compliance with the Ayah:

"Lalle, Mun saukar da Ambato, kuma lalle Mu ne Masu tsaronsa." (Suratul Al-Hijr: 9)

“Lo! We revealed the Reminder, and Lo! We verily are its Guardian.” (TMQ Al-Hijr: 9)

Baya ga Aya, akwai kuma wani Hadisi da ke umurtar Musulmi su kawar da duk wata cuta, ko su guji haifar da cuta. Annabi ﷺ ya ce:

In addition to the Ayah there is a Hadith asking Muslims to remove any harm or to avoid causing any harm. The Prophet (saw) said:

"Babu cutarwa, kuma babu cutar da wani" (Bukhari & Muslim), ma'ana cutarwa ba ta halatta ba.

“There is no Harm or Harming” (Bukhari & Muslim), meaning that harm is not allowed.

Wane irin cutarwa ce ta fi girma fiye da rasa Alkur'ani kansa? Abin da Uthman (ra) ya yi na kona kwafe-kwafen Alkur'ani daban-daban da kuma kiyaye kwafi guda ɗaya kawai, ya dace da umarnin Aya da Hadisin da aka ambata a sama.

What can be a bigger harm than losing the Qur‟an itself? What Uthman (ra) did by burning different copies of the Qur‟an and maintaining only one copy fits under the command of the above mentioned Ayah and Hadith.

Game da Umar (ra) da ya soke hadd na yanke hannu a lokacin yunwa, hakan yana cikin jituwa da sharadin yanke hannun mutum saboda sata. Daya daga cikin sharuddan shi ne idan laifin sata ya faru a lokacin yunwa, to an ɗage hadd. Don haka, Umar (ra) kawai ya aiwatar da sharadin. Annabi ﷺ ya ce:

Regarding Umar‟s (ra) cancelling the Hadd for cutting the hand during famine, it is in agreement with the requirement for cutting a person‟s hand for stealing. One of the requirements is that if the crime of theft happens during the famine, then the Hadd is lifted. So, Umar (ra) simply implemented the requirement. The Prophet (saw) said:

"Babu yanke hannu a lokacin yunwa." Haka nan, Annabi ﷺ ya umurce mu da kada mu aiwatar da Hadd idan akwai shakka. Sama da duka, daga ma'anar Hukm Shar'i, ya kamata mu fahimci cewa hukunci ne daga Mai Shari'a, Allah (SWT). Bugu da kari, an tabbatar a cikin Alkur'ani cewa Allah (SWT) ya cika addininmu, kuma ya zabi Musulunci a matsayin addinin. Wannan yana nuna cewa Shari'ah cikakkiya ce. Sai dai, ra'ayin Maslahah yana nuna cewa akwai wasu al'amura da ba su da hukunci daga Musulunci, kuma domin cike wannan gibi, sai mu aiwatar da maslahar jama'a. Wannan ra'ayi ba daidai ba ne, don haka wannan nau'in Maslahah ba shi da inganci.

“No cutting in famine.” Also, the Prophet (saw) instructed us not to apply the Hadd in case of doubt. Above all, from the definition of Hukm Shar‟i, we should realise that it is the address of the Share‟, Allah (swt). Furthermore, it is well established from the Qur‟an that Allah (swt) has perfected our Deen and chosen Islam as that Deen. This indicates that the Shari‟ah is perfect. The concept of Maslahah, however, implies that there are some issues without rulings from Islam, and to fill this vacuum, we have to apply public interest. This concept is not correct and therefore, this type of Maslahah is invalid.