Asili hii ya Al-Masaalih Al-Mursalah imekuwa ikitofautiana miongoni mwa Mafaqihi wa Waislamu. Kwa hiyo Hanafiyyah na Shaafi'iyyah hawakuichukulia kuwa ni Asili iliyothibiti yenyewe, na wakaiweka ndani ya eneo la Al-Qiyaas. Ama Maalikiyyah na Hanaabilah wao waliona kuwa Masaalih Al-Mursalah zinapaswa kuchukuliwa mradi zitimize masharti waliyoweka kwa matumizi yake. Kwa maoni yao, hizo ni zile zinazotimiza Maqaasid Ash-Shari'ah (malengo ya Shari'ah), hata kama hakuna nassi maalum kwa ajili yake.

This Asl (origin) of Al-Masaalih Al-Mursalah has been differed upon amongst the Fuqahaa of the Muslims and so the Hanafiyah and the Shaafi’iyah did not consider it to represent an ‘Asl (origin) established in itself and they inserted it within the area of Al-Qiyaas. This is whilst the Maalikiyah and the Hanaabilah viewed that the Masaalih Al-Mursalah are to be taken as long as they fulfil the conditions that they placed down for their utilisation. In their view they represent that which realises the Maqaasid Ash-Sharee’ah (the intent of the Sharee’ah) and even if they do not have a specific text for them.

Imamu Al-Ghazaaliy alikubali Al-Masaalih Al-Mursalah na akaliita 'Al-Istislaah', na kukubali huku kulikuwa ndani ya mipaka maalum. Mipaka hiyo ilikuwa kwamba jambo hilo liwakilishe Daroorah (dharura) miongoni mwa Darooraat (dharura) tano, ambazo ni kuhifadhi Dini, uhai (Nafs), uzao/nasaba (Nasl), akili (‘Aql) na mali (Maal). Pia ilihitajika liwe Qat’iy (la hakika) kwa upande wa kuleta au kupata manufaa au kuondoa madhara, pamoja na kuwa la manufaa ya jumla, ambapo manufaa hayo yanawarudia Waislamu kwa wingi na si kwa mtu mmoja mahsusi au kundi mahsusi la Waislamu kwa kuwatenga wengine.

Al-Imaam Al-Ghazaaliy adopted Al-Masaalih Al-Mursalah and called it ‘Al-Istislaah’ and this adoption was within specific limitations. These were that is represented a Daroorah (necessity) from amongst the five Darooraat (necessities) which are the preservation of the Deen, the life (Nafs), the progeny/lineage (Nasl), the mind (‘Aql) and property (Maal). They also needed to be Qat’iy (definite) in respect to bringing or attaining the benefit or repelling the harm in addition to them being of general benefit where the benefit returns to the Muslims on mass and not to a particular person or specific group of the Muslims in exclusion to others.

Kwa hiyo, Al-Ghazaaliy alichukua Maslahah mahali pa Daroorah (dharura), na hili si miongoni mwa Maslahah Al-Mursalah kulingana na mtazamo wa wale wanaoishikilia. Hiyo ni kwa sababu kanuni ya ‘Daroorat (dharura) huhalalisha Mahzhooraat (makatazo)’ imeainishwa kuwa ni kanuni ya Shar’iyah, ambayo kuikubali kunarejea kwenye matini za Shar’iyah kama vile Kitaab (Qur'ani), Sunnah na Ijmaa’, wala hairejei kwenye Al-Masaalih Al-Mursalah ambazo hazina matini inayozisimamia.

Consequently, Al-Ghazaaliy took the Maslahah in the place of the Daroorah (necessity) and this is not from the Maslahah Al-Mursalah according to the view of those who uphold it. That is because ‘The Darooraat (necessities) make the Mahzhooraat (prohibitions) permissible’ is classified as a Shar’iyah principle, the adoption of which returns back to the Shar’iyah texts like the Kitaab, the Sunnah and Ijmaa’ and does not go back to Al-Masaalih Al-Mursalah that has no text for it.

Imamu Maalik alichukua zaidi kutoka kwenye Al-Masaalih Al-Mursalah. Alitumia ushahidi ufuatao kama hoja, na wale waliokubali Al-Masaalih Al-Mursalah pia walichukua ushahidi huu. Ushahidi huo ni:

Al-Imaam Maalik took from Al-Masaalih Al-Mursalah the most. He used the following evidences as proof and those who held Al Masaalih Al-Mursalah also took these evidences. They are:

1 - Kwamba Maswahaba walikuwa wameyapitisha Al-Masaalih Al-Mursalah, na mifano ya hilo ni kama ifuatavyo:

1 - That The Sahaabah had adopted Al-Masaalih Al-Mursalah and examples of this include:

A – Walikusanya Masaahif baada ya zama ya Mtume ﷺ, na ilikuwa ni maslahah iliyowasukuma kufanya hivyo, ikiwakilishwa katika kuhifadhi Qur’aan ili kuilinda isipotee.

A – They compiled the Masaahif after the era of the Messenger (saw) and it was the Maslahah that drove them to undertake that, represented in preserving the Qur’aan to protect it from being lost.

B – 'Umar Ibn Al-Khattaab (ra) alikuwa akichukua nusu ya mali kutoka kwa Wulaah (watawala wa majimbo) miongoni mwa wale aliowatuhumu kuhusu mali zao, kwa sababu walichanganya mali zao binafsi na mali waliyoipata kutokana na uongozi wao. Hivyo, ikiwa hawakutoa sababu nzuri ya kiasi cha mali walichokusanya, alichukua nusu ya mali hiyo na kuiweka katika Bait ul-Maal (hazina) ya Waislamu. Ni maslahi ya jumla ya watu ndiyo yaliyomsukuma kuchukua hatua hiyo.

B – ‘Umar Ibn Al-Khattaab (ra) would take a half from the Wulaah (governors) from amongst those whom he accused in respect to their wealth due to their mixing of their private wealth with the wealth that they would attain due to their governorships. So if they did not provide a good reason for the amount of wealth they had accumulated, he would take half of the wealth and include it in the Bait ul-Maal (treasury) of the Muslims. It was the general Maslahah (of the people) that motivated him to undertake that course of action.

C – Maswahaba walikubaliana na kuidhinisha kuuawa kwa kundi la watu (kama adhabu) kwa sababu ya kuuawa kwa mtu mmoja, endapo walishiriki katika kumuua mtu huyo. Hilo lilitokana na kwamba maslahi ya umma yalihitaji hivyo.

C – The Sahaabah decided and approved of the killing of a group (in punishment) for the killing of a single person if they participated in that person’s killing. That was because the Maslahah dictated that.

2 - Ikiwa maslahah inalingana na maqaasid ya Shaari' (mtunga sheria) na ni katika aina (jins) ambazo zimethibitishwa kuwa ni miongoni mwa masaalih, basi kuichukua kungekuwa sambamba na kukubaliana na maqaasid ya Shaari'. Kuipuuza kungemaanisha kupuuza maqaasid ya Shaari' (yaani malengo na yale yanayokusudiwa kutafutwa), na kupuuza maqaasid ya Shaari' ni batili na hairuhusiwi. Kwa hiyo ni wajibu kuchukua maslahah hiyo kwa msingi kwamba inawakilisha asl (msingi) unaosimama wenyewe, unaoendana au kulingana na Sharia.

Na Yeye Mtukufu Aliposema:

And He Ta’Aalaa said: