1 – Al-Istihsaan hushirikiana na Al-Masaalih Al-Mursalah, ambazo zilichukuliwa na Al-Imaam Maalik, na hiyo ni kwa sababu Al-Istihsaan iliwakilisha kuzidi kwa Qiyaas Khafiy juu ya Qiyaas Jalliy (qiyaas dhahiri/wazi) kutokana na kuonekana kwa Maslahah ndani ya Qiyaas Al-Khafiy (qiyaas fiche/iliyofichika). Pia alichukua Maslahah Juz’iyah (maslahi ya kiasi) kinyume na Qiyaas Kulliy (qiyaas ya jumla).

1 – Al-Istihsaan comes together with Al-Masaalih Al-Mursalah which were taken by Al-Imaam Maalik and that is because Al-Istihsaan represented the outweighing of the Qiyaas Khafiy over the Qiyaas Jalliy (apparent/evident analogy) due to the appearance of the Maslahah within the Qiyaas Al-Khafiy (hidden/concealed analogy). He also took a Maslahah Juz’iyah (partial interest) in opposition to a Qiyaas Kulliy (comprehensive Qiyaas).

2 – Al-Istihsaan kwa mtazamo wa Al-Imaam Ash-Shaafi'iy, ambaye alilitangaza kuwa batili, na kwa mtazamo wa Al-Imaam Maalik, ambaye alilitumia na kuliingiza ndani yake Al-Masaalih Al-Mursalah na kuyafunika. Al-Imaam Maalik alisema: "Al-Istihsaan ni sehemu tisa kati ya kumi za Al-'Ilm (elimu)", kisha akasema: "Na Al-Istihsaan kinachozuiliwa kupingana na Al-Qiyaas kwa sababu ya Al-Maslahah kinachukua kiasi kidogo sana (cha matumizi yake)".

2 – Al-Istihsaan in the opinion of Al-Imaam Ash-Shaafi’iy who declared it invalid and in the opinion of Al-Imaam Maalik who used it, incorporated and covered the Masaalih Al-Mursalah within it. Al-Imaam Maalik said: “Al-Istihsaan is nine tenths of Al-‘Ilm (knowledge)” and then said: “And Al-Istihsaan that is restricted to opposing the Qiyaas by the Maslahah counts for a negligible amount (of its usage)”.

3 – Al-Istihsaan na Al-Masaalih Al-Mursalah, kwa mujibu wa maoni ya wale waliozitumia kama dalili, zinategemea Al-Qiyaas. Hiyo ni kwa sababu Al-Istihsaan inawakilisha kuondoka kutoka kwenye Qiyaas Jalliy kwenda kwenye Qiyaas Khafiy, au kuondoka kutoka kwenye Qiyaas na kuchukua hukumu kwa msingi wa Daroorah (dharura) na Maslahah (maslahi) ili kuondoa ugumu (Haraj). Aina (Jins) ya Al-Masaalih Al-Mursalah hupimwa (hufananishwa kwa kulinganishwa) kwa aina ya Al-Masaalih Ad-Darooriyah (maslahi ya lazima au ya msingi) ambayo Shari'a imeyataja, kama vile kuhifadhi Nafs, Maal, Nasl, ‘Aql na Deen (uhai, mali, kizazi, akili na dini).

3 – Al-Istihsaan and Al-Masaalih Al-Mursalah according to the view of those who used it as a proof is based upon Al-Qiyaas. That is because Al-Istihsaan represents the departure from a Qiyaas Jalliy to a Qiyaas Khafiy or the departure from Qiyaas to adopting based on the Daroorah (necessity) and the Maslahah (interest) to remove the hardship (Haraj). The Jins (type/kind) of Al-Masaalih Al-Mursalah is measured (analogised) upon the Jins (type) of the Masaalih Ad-Darooriyah (essential or necessary interests) that the Shar’a has mentioned like the preservation of the Nafs, Maal, Nasl, ‘Aql and Deen (life, property, progeny, mind and Deen).

4 – Al-Masaalih Al-Mursalah na Al-Istihsaan, kwa mujibu wa ufafanuzi wa kila moja yao, hazitegemei maandiko ya wazi (Sareeh) kutoka katika maandiko ya Sharee'ah, bali zinatokana na kufanana (shabah) 256

4 – Al-Masaalih Al-Mursalah and Al-Istihsaan according to the definition of each of them are not based upon an explicit (Sareeh) text from the Sharee’ah texts but are rather based upon a semblance 256

Shubhat (shubuha) ya Daleel ambayo 'Ulamaa wameiona au kuitambua kati ya mistari ya maandiko ya Sharee'ah.

(Shubhat) of a Daleel that the ‘Ulamaa have seen or perceived between the lines of the Sharee’ah texts.

5 – Al-Istihsaan na Al-Masaalih Al-Mursalah, kwa mujibu wa wale wanaozishikilia, zote mbili zimejengwa juu ya msingi wa kuondoa Al-Haraj (ugumu au shida), kupata Al-Maslahah na kuzuia Al-Mafsadah.

5 – Al-Istihsaan and Al-Masaalih Al-Mursalah according to those who uphold it are both established upon the basis of removing or lifting Al-Haraj (the hardship or difficulty), acquiring the Maslahah and repelling the Mafsadah.

6 – Wengi wa Maalikiyah wanaona kuwa kuna tofauti wazi kati ya hizo mbili. Yaani, Al-Istihsaan hutokea pale ambapo jambo la Mas'alah (suala) linafuata Qiyaas, na katika hali hiyo Istihsaan huja kukataa Qiyaas hiyo. Kuhusu Maslahah Al-Mursalah, katika masuala yake matawi, huwa ni Daleel kwa masuala hayo (Masaa'il) pale ambapo hakuna Daleel nyingine isipokuwa hiyo.

6 – The majority of the Maalikiyah view that there exists a clear difference between the two. That is that Al-Istihsaan occurs in the case where the subject of the Mas’alah (issue) is subservient to the Qiyaas and so in that case the Istihsaan comes negating that Qiyaas. As for the Maslahah Al-Mursalah, then it, in its branch issues, represents a Daleel for these issues (Masaa’il) in the case when there is no Daleel other than it.

Kuhusu Ash-Shaatibi, aliona kwamba hakuna tofauti kati yao.

As for Ash-Shaatibi then he viewed that there is no difference between them.

Uhusiano kati ya Al-Istihsaan na Al-Masaalih Al-Mursalah unaweza, kwa hiyo, kufupishwa katika mambo yafuatayo:

The relationship between Al-Istihsaan and Al-Masaalih Al-Mursalah can therefore be summed up in the following points:

Zina na uhusiano na Al-Qiyaas.

- They have a connection with Al-Qiyaas.

- Wanazingatia na kuthamini kuondolewa kwa Haraj (ugumu/uzito) kutoka kwa watu.

- They give consideration and regard to the lifting of the Haraj (hardship/difficulty) from the people.

Lengo lao ni kuleta au kupata Masaalih na kuzuia Mafaasid.

- The purpose of them is to bring or acquire the Masaalih and repel the Mafaasid.

- Kila mmoja wao ana Shubha (mfanano) ya Dalili.

- Each of them has a Shubhat (semblance) of a Daleel.

Kumbuka: Hukumu zinazotokana na dalili ya Al-Masaalih Al-Mursalah zinachukuliwa kuwa ni Ahkaam Shar'iyah, na hasa hukumu zile zilizotolewa na Maimamu miongoni mwa 'Ulamaa kama Al-Imaam Maalik na Al-Imaam Abu Haneefah (Kumbuka: huenda hapa alikusudiwa Al-Imaam Ahmad Bin Hanbal). Hiyo ni kwa sababu walikuwa nayo

Note: The Ahkaam derived from the Daleel of Al-Masaalih Al-Mursalah are considered to be Ahkaam Shar’iyah and in particular those Ahkaam derived by the Imaams from the ‘Ulamaa like Al-Imaam Maalik and Al-Imaam Abu Haneefah (Note: May be Al-Imaam Ahmad Bin Hanbal was intended here). That is because they had a 257

Shubhat ya Dalili kwa Hukumu hizi, na pia kwa sababu nyingi za hukumu hizi, kama tulivyoeleza hapo awali tulipokanusha Masaalih Al-Mursalah, zinatokana kwa kweli na andiko kutoka katika Kitaab, Sunnah au Ijmaa' (ya Maswahaba). Hata hivyo, hazimfungi yule ambaye hazioni kuwa ni Hoja (ushahidi na dalili) ya kutunga sheria.

Shubhat of a Daleel for these Ahkaam and also because many of these Ahkaam, as we explained earlier when refuting the Masaalih Al-Mursalah, are actually based upon a text from the Kitaab, the Sunnah or Ijmaa (As-Sahaabah). They are however not binding for the one who does not consider them to represent a Hujjah (proof and evidence) for the legislation.