1 – Istinbati ya baadhi ya Maulamaa kuhusu kuleta maslahi (Jalb Al-Masaalih) na kuondoa madhara au mambo yaliyoharibika (Dar'u l-Mafaasid) kuwa ndiyo 'Illah (hoja ya kisharia) kwa Ahkaam Ash-Shar'iyah ni istinbati batili.

1 – The deduction of some of the ‘Ulamaa in respect to the bringing of interests (Jalb Al-Masaalih) and the repelling of harms or corrupted matters (Dar’u l-Mafaasid) being representative of an ‘Illah (Shar’i reasoning) for the Ahkaam Ash-Shar’iyah is an invalid deduction.

Ushahidi na dalili juu ya hilo ni kwamba aya ambazo walizitumia kama dalili katika hoja zao za kisheria hazionyeshi 'Illiyah (sababu ya hukumu), iwe kwa namna ambavyo zimekuja (Seeghah) au kwa upande wa uhalisia wake.

The proof and evidence for that is that the Aayaat that they used for evidence in their deduction do not indicate ‘Illiyah (reasoning) whether in the form that they have come (Seeghah) or in respect to the reality.

Walitumia kama ushahidi kauli ya Allah Ta'aala:

They used as evidence the Qawl of Allah Ta’Aalaa:

Aya hiyo inaonyesha kwamba kutumwa kwa Mtume ﷺ ni Rahmah (rehema) kwa wanadamu, jambo linalomaanisha kwamba lengo na madhumuni ya Sharia ya Kiislamu kwa maelezo yake ya jumla ni kuleta Masaalih (manufaa) na kuondoa Mafaasid (madhara). Lakini aya hiyo haimaanishi kwamba kuleta Masaalih na kuondoa Mafaasid ni uwakilishi wa 'Illah ya Sharia ya Kiislamu kwa maelezo yake ya jumla, wala kwamba ni 'Illah ya kila Hukm Shar'iy yenyewe.

The Aayah indicates that the sending of the Messenger (saw) represents a Rahmah (mercy) for mankind which means that the objective and purpose of the Islamic Sharee’ah in its overall description is to bring the Masaalih and repel the Mafaasid whilst the Aayah does not mean that the bringing of the Masaalih and repelling of the Mafaasid is representative of the ‘Illah of the Islamic Sharee’ah in its overall description or that it is the ‘Illah for every single Hukm Shar’iy in itself.

Hiyo ni kwa sababu Aayah inaelekeza kwenye matokeo yanayotokana na Shari'ah, ambayo ni kuleta manufaa na kuondoa Mafaasid, lakini haionyeshi kwamba hayo ndiyo 'Illah ya Shar'iyah. Kuna tofauti kati ya matokeo na 'Illah, kwa kuwa matokeo yanahusu madhara ya Hukm baada ya kutekelezwa, ilhali 'Illah ni sababu au kichocheo (Baa'ith) cha hukumu yenyewe, yaani sababu iliyofanya Hukm hiyo kuwekwa. Kwa hiyo kuna tofauti iliyo wazi kati ya hivi viwili.

That is because the Aayah guides to the result that comes as a consequence of the Sharee’ah which is the bringing of benefit and the repelling of the Mafaasid whilst it does not indicate that they represent the ‘Illah of the Shar’iyah. There is a difference between the result and the ‘Illah as the result relates to the consequence of the Hukm after its implementation whilst the ‘Illah is the reason or motive (Baa’ith) for the ruling itself i.e. the reason for which the Hukm was legislated. There is therefore a clear difference between the two.

Pia walitumia kama ushahidi Hadith ya Mtume ﷺ:

They also used as evidence the Hadeeth of the Messenger (saw):

Hadithi hii inaweza kuashiria kwa kiwango cha juu zaidi ni kukanusha Mafaasid (mambo potovu na yenye madhara) kutoka katika Shari'ah ya Kiislamu kwa ujumla, lakini haimaanishi wala haionyeshi Al-'Illiyah (sababu ya hukumu), iwe ni kuhusiana na Shari'ah (kwa ujumla) au na Hukm Shar'iy yoyote mahsusi.

The most that this Hadeeth can indicate is the negation of the Mafaasid (corrupt and harmful matters) from the Islamic Sharee’ah as a whole whilst it does not mean or indicate Al-‘Illiyah (reasoning), whether it is in respect to the Sharee’ah (as a whole) or to any specific Hukm Shar’iy.

Zaidi ya hayo, hadithi hii ilisimuliwa ili kuondoa madhara kwa watu, lakini maneno 'Katika Uislamu' hayakutajwa ndani yake. Ibn 'Abbaas (ra) alisema: Mjumbe wa Allah ﷺ alisema:

Additionally, this Hadeeth was related to repel the harm from the people whilst the wording ‘In Islaam’ was not mentioned in it. Ibn ‘Abbaas (ra) said: The Messenger of Allah (saw) said:

Hadithi hiyo, kwa hiyo, haikuwa ndani ya eneo la mada ya Maqaasid ya Sharia, bali ilihusiana na kuzuia au kuondoa madhara (Darar). Kwa sababu hiyo, hakuna Dalaalah (dalili inayodokezwa) ndani yake kuhusiana na mada ya kuleta Masaalih na kuondoa Mafaasid, wala kuonyesha kwamba inawakilisha 'Illah kwa Ahkaam Ash-Shar'iyah.

The Hadeeth was therefore not within the subject area of the Maqaasid of the Sharee’ah but was rather related to preventing or repelling the harm (Darar). Consequently, there is no Dalaalah (implied indication) within it in relation to the subject of bringing the Masaalih and repelling the Mafaasid or to indicate that it represents an ‘Illah for the Ahkaam Ash-Shar’iyah.

Hata ikiwa maandiko ya Qur'ani na Sunnah yameongoza kwenye matokeo yanayotokana na utekelezaji wa Shari'ah ya Kiislamu, yanayodhihirika katika kuleta Masaalih na kuzuia Mafaasid, maandiko hayo hayaonyeshi kwamba yanawakilisha 'Illah (sababu ya kisheria) ya kutungwa kwa Shari'ah, wala 'Illah kwa kila Hukm Shar'iy yenyewe. Kwa hiyo, hoja ya kutoa hukumu kwa kutegemea ushahidi huu si sahihi, na haisimami katika eneo hili la somo.

Even if the texts of the Qur’aan and the Sunnah have guided to the result that occurs from the implementation of application of the Islamic Sharee’ah manifested in the bringing of the Masaalih and repelling of the Mafaasid, they do not however indicate that they represent an ‘Illah (reasoning) for the legislation of the Sharee’ah or an ‘Illah for every Hukm Shar’iy in itself. As a result, the deduction based upon these evidences is not valid and falls down in respect to this subject area.

2 – Lengo (ghaayah) au matokeo (nateejah) ya Sharia ya Kiislamu ya kuleta maslahi na kuzuia madhara (mafaasid) hupatikana tu kutoka kwa Sharia katika maelezo yake kwa ujumla. Kuhusu kila hukumu peke yake, inaweza kutimizwa na pia isitimizwe. Kwa mfano, katika nchi za Kiislamu leo, chini ya kivuli (au utawala) wa mifumo ya kibinadamu iliyoanzishwa ndani yake, inaonekana kwamba Riba, ambayo ni haramu, imekuwa sehemu ya maisha ya kiuchumi ya watu; kwa hiyo mfanyabiashara yeyote au mmiliki wa kiwanda asiyeshughulika na Riba hupatwa na hasara ya kiuchumi. Ingawa inaweza kudhaniwa kwamba atabeba mzigo wa hasara kubwa kutokana na kushikamana kwake na Dini yake, katika hali hiyo angekuwa kama yule anayeshika makaa ya moto. Basi katika kesi hii, faida ya kidunia ya maslahi iko wapi?! Na maslahi yako wapi kuhusiana na utekelezaji wa hukumu iliyoongozwa kwake katika Hadith ya Mjumbe wa Allah ﷺ:

2 – The Ghaayah (aim) or Nateejah (result) of the Islamic Sharee’ah to bring the Masaalih and to repel the Mafaasid is only realised from the Sharee’ah in its description as a whole. As for every Hukm in itself then this could be realised just as it may not be realised. So for example, in the lands of Islaam today and under the shade (or rule) of the man-made systems that have been established within them, it is seen that Ribaa, which is Haraam, has become a part of the economic life of the people and so any trader or factory owner who does not deal with Ribaa is afflicted by an economic harm. That is whilst it could be perceived that he would carry a burden of significant losses as the result of his adherence to his Deen, in which case he would be like the one who is holding onto burning embers of coals. So in this case where does the worldly benefit of Maslahah lie?! And where is the Maslahah in relation to the implementation of the Hukm that has been guided to in the Hadeeth of the Messenger of Allah (saw):

Kwa hiyo, kupatikana kwa Masaalih au kuondolewa kwa Mafaasid si lengo au matokeo ya utekelezaji wa kila Hukm Shar'iy kivyake, bali ni lengo au matokeo ya Shariy'ah ya Kiislamu kwa ujumla.

Therefore, the acquisition of the Masaalih or the repelling of the Mafaasid do not represent the Ghaayah (aim) or result of the application of every Hukm Shar’iy in itself but rather they represent the aim or result of the Islamic Sharee’ah as a whole.

3 – Kuhusu yale yanayotokea kwa njia ya masilahi au manufaa (Masaalih) kutokana na utekelezaji wa Ahkaam maalum kutoka katika Sharia ya Kiislamu, hilo halichukuliwi kuwa ni dalili inayothibitisha kwamba Ahkaam hizo zina sababu ya maslahi (Mu'allalah kwa Maslahah). Kwa hiyo, kupatikana kwa manufaa au masilahi kutokana na ndoa, biashara au kuajiri, kwa mfano, kunaweza kutokea kama vile kunaweza kutotokea. Mtu anaweza kuoa bila kupata faida, au kuajiri na kupata hasara, kama vile anavyoweza kufanya biashara na kupata hasara. Kufuata na kujitoa kwa Ahkaam hizi kunatokana na Adillah za Shar'iyah (dalili) zilizoongoza kwazo, wala hakutokani na msingi kwamba zinaleta Maslahah au kuondoa Mafsadah.

3 – As for what occurs in terms of interests or benefits (Masaalih) as a result of the application of specific Ahkaam from the Islamic Sharee’ah, then this is not considered to be representative of a Daleel to support that the Ahkaam are Mu’allalah (reasoned) by the Maslahah. Consequently, the occurrence of a benefit or interest from marriage or trade or hiring, for example, could occur just as it may not occur. Someone could get married whilst he does not benefit or he could hire and lose out just as he could trade making a loss. Adherence and commitment to these Ahkaam emanates from the Shar’iyah Adillah (evidences) that have guided to them whilst they have not emanated from the premise that they bring a Maslahah or repel of a Mafsadah.

Kwa hiyo, kuhusisha au kuweka pamoja upatikanaji wa Masaalih au kuzuia Mafaasid kuwa ni 'Illah ya Ahkaam Ash-Shar'iyah, au matokeo yake, hakuna mahali wala sababu yoyote ya kufanya hivyo. Hili si tu kuhusisha kwa maana ya kawaida, bali ni kosa kubwa linalowatenga watu, hasa Waislamu, mbali na kufuata Ahkaam Ash-Shar'iyah kwa usahihi na kwa uhakika. Pia huvutia wepesi katika kuifuata sheria hizo, na huleta makosa katika kuweka sheria na kuchambua hukumu, kwa sababu hukumu yenyewe inafungwa na kuunganishwa ndani ya wigo wa Maslahah inayoonekana kuwepo kuhusiana na hukumu hiyo.

As such, implicating or involving the acquisition of Masaalih or the repelling of Mafaasid in respect to the Ahkaam Ash-Shar’iyah as an ‘Illah for them or as a result has no place or justification for it, as it does not just represent an implication but rather represents a gross error that distances the people and particularly the Muslims from a precise or accurate adherence to the Ahkaam Ash-Shar’iyah. It attracts leniency in respect to this adherence just as it brings about errors in respect to the legislation and deduction of the rulings as a result of connecting or tying the Hukm itself within the (scope of the) Maslahah that has been perceived to be present in relation to the Hukm.