Wanazuoni walitofautiana kuhusu hukumu za Shari'ah (Ahkaam Ash-Shar'iyah) kuwa zina sababu (Mu'allalah) zinazotokana na Maslahah, na mgawanyiko wao ukawa katika makundi kadhaa:

The ‘Ulamaa differed in respect to the Ahkaam Ash-Shar’iyah being Mu’allalah (reasoned) by the Maslahah into a number of groupings:

1 – Kundi la kwanza: Kundi hili lilikataa kwamba hukumu za kisheria (Al-Ahkaam Ash-Shar'iyah) zinaelezewa kwa sababu ya Al-Maslahah, yaani kwamba maslahi ndiyo sababu au kichocheo cha Hukm Ash-Shar'iy. Kulingana na msimamo wao, wanasema inawezekana kwa Ash-Shaari' (Mtunga sheria) kuweka hukumu ya kisheria isiyo na maslahi (faida) ndani yake. Wanaoshikilia msimamo huu ni Al-Asha'irah (wafuasi wa Abu-l-Hasan Al-Ash'ariy) na Az-Zhaahiriyah (wafuasi wa Daawood Az-Zhaahiriy).

1 – The first group: This group denied the Ahkaam Ash-Shar’iyah being reasoned by Al-Maslahah i.e. that the Maslahah is the motive or reason for the Hukm Ash-Shar’iy. In accordance to their opinion they say that it is possible for the Shaari’ (Legislator) to legislate a Hukm Shar’iy that does not have a Maslahah (interest or benefit) within it. Those holding this view are the Asha’irah (the followers of Abu-l-Hasan Al-Ash’ariy) and the Zhaahiriyah (the followers of Daawood Azh-Zhaahiriy).

Hata hivyo, walithibitisha kwamba uchunguzi wa maandiko na hukumu unathibitisha kwamba Ahkaam Ash-Shar’i zote zinahusishwa tu na kuangukia chini ya Maslahah miongoni mwa mambo matano: kuhifadhi Dini, uhai, akili, kizazi na mali.

Despite that, they did however establish that an examination (of the texts and rulings) affirms that the Ahkaam Ash-Shar’i are all restricted to falling under a Maslahah from amongst the five matters: the preservation of the Deen, life, mind, progeny and property.

2 – Kundi la pili:

2 – The second group:

Kundi hili linajumuisha baadhi ya Shafi'iyyah na baadhi ya Hanafiyyah, nao wamethibitisha kwamba Maslahah ni sahihi kuwa 'Illah (sababu ya kisheria) kwa Ahkaam Ash-Shar'iyyah, kwa msingi kwamba inawakilisha 'Amaarah (alama) ya Hukm lakini si sababu ya msingi (motive) ya Hukm, yaani kwamba iko karibu zaidi na Sabab kuliko 'Illah.

This group includes some of the Shaafi’iyeen and some of the Hanafiyah and they affirmed that the Maslahah is valid to be an ‘Illah (reason) for the Ahkaam Ash-Shar’iyah on the basis that it represents the ‘Amaarah’ (sign) of the Hukm but not the motive for the Hukm i.e. that it is closer to the Sabab than the ‘Illah.

3 – Kundi la tatu: Kundi hili linajumuisha Mu'tazilah, Maatureediyah, na baadhi ya Hanaabilah na Maalikiyah. Wao wanaona kwamba Ahkaam Ash-Shar'i zinaelezwa kwa Masaalih bila kizuizi (kwa mapenzi ya Allah Ta'Aalaa), kwa sharti kwamba hoja hiyo isiondoe maandishi (yaani isipingane nayo).

3 – The third group: This group includes the Mu’tazilah, the Maatureediyah and some of the Hanaabilah and Maalikiyah. They viewed that that Ahkaam Ash-Shar’i are reasoned by Masaalih without restriction (to the will of Allah Ta’Aalaa) on the condition that the reasoning does not demolish the text (i.e. go against it).