Utekelezwaji wa Al-Qisaas unatokana na 'Illah iliyofahamika kutoka katika Nass ya Shar'iy, nayo ni kwamba adhabu hiyo ina maana ya (au inawakilisha) uhai (Hayaat), na si kwa sababu imeleta Maslahah au kuzuia Mafsadah.
The occurrence of Al-Qisaas is due to an ‘Illah that has been understood from the Shar’iy Nass (text) and this is it’s being (or representing) life (Hayaat) and it is not because it brought about a Maslahah or repelled a Mafsadah.
Kwa hiyo, madai kwamba Shari'a imezingatia maslahi kuwa ndiyo 'Illah (sababu ya kisheria) ya Hukumu ni madai yasiyo na ushahidi wala dalili. Hakuna chochote kinachoonyesha wala kuongoza kwake ndani ya Hukumu za Kishari'a; iwe katika Hukumu zenye 'Illah au zile zisizo na 'Illah.
Consequently, the claims that the Shar’a has considered the Masaalih (interests) as the ‘Illah (reasoning) for the Ahkaam are claims devoid of proof and evidence. There is nothing that indicates and guides to it within the Ahkaam Ash-Shar’iyah; whether in the Ahkaam which contain an ‘Illah or those which do not contain and ‘Illah.
Kwa sababu hii, si halali kusema kwamba zinaa imeharamishwa ili kuzuia mafsadah (uharibifu), na kwamba jihadi imewajibishwa kwa sababu ni maslahah (manufaa). Hilo halisemwi kwa sababu maandishi ya Shari'ah hayakusema hivyo kabisa, na haikufahamika kutoka kwayo, iwe katika maana yake ya wazi (Mantooq) au maana yake iliyofichika (Mafhoom). Madai hayo kwa hiyo ni batili (si sahihi) na yanapingana na Shari'ah na uhalisia.
For this reason, it is not permissible to say that Zinaa was prohibited to repel a Mafsadah and Al-Jihaad was made obligatory because it is a Maslahah. That is not said because the Shar’iy text did not say that at all and that was not understood from it whether in its Mantooq (explicitly expressed meaning) or its Mafhoom (implied meaning). The claims are therefore Baatil (False, invalid) and contrary to the Shar’a and the reality.
Kuhusu kuzingatia kile ambacho Hukm imeashiria na kuongoza kuelekea kuwa ni Maslahah au kuondoa Mafsadah, au kuzingatia kile ambacho ‘Illah Ash-Shar’iyah imeongoza kuelekea kuwa ni Maslahah au kuondoa Mafsadah, basi hilo ni kwa mujibu wa mtazamo wa Mwislamu na jamii ya Kiislamu tu. Ama asiye Mwislamu, yeye hakioni hicho, kwa sababu jambo au kitu kuwa Maslahah au kuondoa Mafsadah kunatokana tu na mtazamo wa maisha. Kwa hiyo, kile ambacho Shar’a imekitaja katika maandiko kwa maana ya Ibaahah (ruhusa), au Fard, au Mandoob, basi katika mtazamo wa Mwislamu hicho kinawakilisha Maslahah kwa sababu Shaari’ ameleta maandiko kwa ajili yake. Ama kile ambacho Shaari’ amekifanya Haraam, kinawakilisha Mafsadah kwa sababu Shaari’ ameeleza hivyo.
As for considering what the Hukm has indicated and guided to as a Maslahah or repelling of a Mafsadah or considering that which the ‘Illah Ash-Shar’iyah has guided to as a Maslahah or repelling of a Mafsadah, then this is only in accordance to the view of the Muslim and the Islamic society. As for the non-Muslim then he does not see that because a matter or thing being a Maslahah or repelling of a Mafsadah only stems from the viewpoint in life. Consequently, that which the Shar’a has mentioned in the text in terms of Ibaahah (permissibility), or the Fard or the Mandoob, then in the viewpoint of the Muslim it represents a Maslahah because the Shaari’ has brought a text for it. This is whilst what the Shaari’ has made Haraam represents a Mafsadah because the Shaari’ has stated that.
Kwa hiyo, ni Nass (maandishi ya Qur'ani na Sunna) ndiyo inayofafanua na kubainisha Maslahah na Mafsadah katika mtazamo wa Mwislamu, na si Maslahah inayobainisha Hukm. Hii ni kwa sababu Hukm peke yake hueleza kwamba jambo ni Haraam, au jambo ni Mubaah, Makruh, Fardh au Mandoub, lakini haielezi kwamba jambo hilo ni Maslahah au Mafsadah. Ni Mwislamu mwenyewe ndiye anayelitafsiri hilo (kulingana na mtazamo wake wa maisha).
Therefore, it is the Nass (text) that defines and specifies the Maslahah and the Mafsadah in the Muslim’s view and it is not the Maslahah that specifies the Hukm. That is because the Hukm alone explains that a matter is Haraam, or a matter is Mubaah, Makrooh, Fard or Mandoob whilst it does not explain that such a matter is a Maslahah or Mafsadah. It is rather only the Muslim who interprets that (according to his viewpoint in life).
3 – Kuhusu hukumu ambazo wamezitoa kama mifano ya Al-Masaalih Al-Mursalah, basi hazionyeshi Maslahah ‘Aqliyah (maslahi ya kiakili au ya kiakili-fikra). Badala yake, kila moja yao imejengwa juu ya Daleel Shar’iy:
3 – As for the Ahkaam that they cited as examples for Al-Masaalih Al-Mursalah, then they are not indicative of a Maslahah ‘Aqliyah (rational or intellectual interest). Rather each of them is based upon a Daleel Shar’iy: