Tumeeleza hapo awali mifano kadhaa ya matumizi ya Al-Masaalih Al-Mursalah kwa wale wanaoliona kuwa ni Hoja, na sasa tutawasilisha mifano mingine ili kuiongezea ile iliyotangulia. Mfano:

We have previously mentioned a number of examples of the use of Al-Masaalih Al-Mursalah by those who regard it as a Hujjah previously and we will now present other examples to add to them: Example:

Al-Maalikiyah walitoa hukumu kwamba inajuzu kumteua kuwa Khalifah yule aliye bora kati ya wasio Mujtahidi, endapo hakuna Mujtahidi, pamoja na kujuzu kumteua Khalifah hata wakati kuna mtu aliye bora au mwenye sifa zaidi kuliko yeye. Hii ni kwa sababu ni katika Maslahah ya Waislamu kuwa na Khalifah kwao, na kwa sababu kukosekana kwa Khalifah husababisha Mafsadah.

Al-Maalikiyah provided the verdict that it is permissible to appoint the best from the non-Mujtahideen as a Khalifah if there is no Mujtahid in addition to the permissibility to appoint a Khalifah when there is someone better or more merit than him present. That is because it is from the Maslahah of the Muslims for them to have a Khalifah for them and because the absence of a Khalifah leads to a Mafsadah.

Mfano:

Example:

Waliruhusu ushahidi wa watoto dhidi ya kila mmoja wao kuhusu majeraha (Jaraahaat), na hilo ni kwa sababu ya Maslahah. Hii ni kwa sababu, kwa kawaida, hakuna mtu mwingine isipokuwa wao anayewaona wanapocheza pamoja. Hili linatumika hata kama sharti la Buloogh (kubalehe) halijatimia kwao, kwani hilo ni miongoni mwa masharti ya ‘Adaalah (uadilifu) kuhusiana na shahidi.

They permitted the Shahaadah (testimony) of the boys against each other in respect to injuries (Jaraahaat) and that is due to the Maslahah. That is because, normally, no one other than them witnesses their playing together. This is even if the Shart (condition) of Buloogh (maturity) is not met in them as that is from amongst the conditions of ‘Adaalah (justness) in respect to the Shaahid (witness).

Mfano:

Example:

Ahmad Bin Hanbal (rh) alitoa hukumu ya kuwafukuza watu wa Fasaad (ufisadi) hadi kwenye nchi iliyo salama, mbali na uovu wao, na hilo ni kwa sababu ya Maslahah na Dar‘u-l-Mafsadah (kuondoa madhara au jambo lenye kudhuru).

Ahmad Bin Hanbal (rh) gave the verdict of banishing the people of Fasaad (corruption) to a land which is secure or safe from their evil and that is due to the Maslahah and Dar‘u-l-Mafsadah (repelling the harm or detrimental matter).

Mfano:

Example:

Na aliruhusu kuwataja baadhi ya watoto (kwa kuwatenga wengine) kwa zawadi kwa ajili ya maslahi maalum, kama vile mtoto huyo akiwa mgonjwa, mhitaji, mzazi mwenye watoto, au mwanafunzi wa elimu ya dini.

And he permitted specifying some of the children (to the exclusion of others) for gifts for a specific Maslahah like if for instance he was sick, in need, a parent of children or student of knowledge.

Mfano:

Example:

Ni haki ya mtawala (Haakim) kuwalazimisha wale wanaohodhi bidhaa kuziuza kwa bei sawa na bei ya soko pale watu wanapokuwa na haja kubwa (yaani dharura) ya bidhaa hiyo.

It is the right of the Haakim (ruler) to compel those monopolising to sell what they have at a similar price (i.e. market price) when the people are in (dire) need of it (i.e. a Daroorah for them).

Mfano:

Example:

Maoni ya Abu Haneefah (rh) kuhusu kuruhusiwa kuharibu au kuteketeza kile ambacho wapiganaji hawawezi kukibeba pamoja nao miongoni mwa ghanima au nyara za vita, kama vile vyakula na wanyama, ili adui asipate faida kutokana nazo na kisha kuzitumia dhidi ya Waislamu. Kwa sababu hiyo, bidhaa na vyakula huchomwa moto, wanyama huchinjwa, na nyama yao huchomwa moto.

The opinion of Abu Haneefah (rh) in respect to the permissibility of damaging or destroying that which the fighters are incapable of carrying with them in terms of the booty or spoils of war like provisions and animals, so that the enemy cannot benefit from them and then use them against the Muslims. As such the goods and provisions are burnt, the animals are slaughtered and their meat is burnt.

Mfano:

Example:

Licha ya hayo, Maslahah inaamuru Hukm hii ili wafanyakazi wasiwe wazembe katika kulinda mali za watu.

In spite of that the Maslahah dictates this Hukm (ruling) so that they (the workers) are not lax in respect to safeguarding the property of the people.

Mfano:

Example:

Uhalali wa kuwatoza kodi matajiri endapo Bait ul-Maal (hazina ya serikali) haina mali inayohitajika kukidhi matumizi muhimu ya dola, kama vile kuwapatia mahitaji askari kwa mfano, mpaka wakati mali itakapoingia katika Bait ul-Maal au kuwepo ndani yake kile kinachotosheleza.

The permissibility of imposing taxes upon the rich if the Bait ul-Maal (treasury) is empty of the required wealth to face the essential expenditures of the state, like meeting the needs of the soldiers for instance, until the time that wealth comes into the Bait ul-Maal or there is within it that which is sufficient.

Mfano: Al-Imaam Maalik aliruhusu kupigwa au kuchapwa kwa mtu anayetuhumiwa kwa wizi ili amweleze ukweli, na aliona kwamba hilo linawakilisha Maslahah. Al-Imaam Al-Ghazaaliy alimjibu kwa kusema: “Maslahah hii inapingana na Maslahah nyingine, nayo ni Maslahah ya yule anayepigwa. Inawezekana kwamba yeye hana hatia ya kosa hilo, na kutowapiga wenye hatia ni jambo dogo kuliko kumpiga asiye na hatia.”

Example: Al-Imaam Maalik permitted the beating or hitting of the one accused of theft to get him to talk and considered that to represent a Maslahah. Al-Imaam Al-Ghazaaliy responded to that saying: “This Maslahah is in opposition to another Maslahah and that is the Maslahah of the one who is being hit. It is possible that he is innocent of the crime and not hitting the guilty is less of a matter than striking the innocent”.