Al-Maslahah kilugha: Imetokana na kitenzi "ṣalaḥa" (صلح) na ni kinyume cha "fasada" (فسد), ambacho maana yake ni kuharibu au kuharibika. Maana yake ni kwa hiyo kurekebisha, kufanya kuwa bora au sahihi.

Al-Maslahah linguistically: It is taken from the verb or from and it is the opposite of n meaning (which means: to ruin/corrupt) Its meaning is therefore to rectify, make better or right.

Al-Maslahah ina maana sawa na As-Salaah (kuwa sahihi/kuwa salama kikamilifu) na maana ya Al-Manfa'ah (manufaa/faida/kunufaika). Wingi wa Maslahah ni Masaalih.

Al-Maslahah carries the meaning of As-Salaah (properness/intactness) and the meaning of Al-Manfa’ah (benefit/interest/advantage). The plural of Maslahah is Masaalih.

Al-Mursal: Lisilo na kizuizi (Mutlaq) bila Qaid (kizuizi/mipaka) au inamaanisha Daleel

Al-Mursal: The unrestricted (Mutlaq) without a Qaid (restriction/limitation) or it means a Daleel

Ni usemi wa Wasf (sifa) ambayo inaonekana kwa Mujtahid kuwa ndiyo yenye uwezekano mkubwa wa kuleta Maslahah (manufaa/maslahi) au kuondoa Madarrah (madhara/hasara) anapojenga Hukm (hukumu) juu ya Wasf hiyo, bila Mujtahid kupata kutoka kwa Shaari' (Mtunga Sheria) kile kinachoonyesha kufutwa kwa Wasf hii au kutegemewa kwake.

It is an expression of the Wasf (description) that appears to the Mujtahid to be most likely to bring the Maslahah (benefit/interest) or repel the Madarrah (harm/detriment) when building the Hukm upon that Wasf (description) without the Mujtahid finding from the Shaari’ (Legislator) that which indicates the cancellation of this Wasf (description) or reliance in it.

Kwa maneno mengine: Hili linawakilisha Amr ul-Munaasib (jambo linalofaa au linalolingana) kwa ajili ya kutunga Ahkaam kuhusu matukio na uhalisia ambao Shaari' (Mtunga Sheria) hana Hukm kwao, kwa kuzingatia upande wa kupata manufaa au kuondoa Mafsadah (sababu ya uharibifu au jambo baya).

Said differently: It represents the Amr ul-Munaasib (suitable or fitting matter) for the legislation of the Ahkaam in respect to the incidents and realities in which there is no Hukm for them to the Shaari’ (legislator), based upon the angle of acquiring a benefit or repelling a Mafsadah (cause of corruption or something bad).

Al-Ghazaaliy alimwita Al-Maslahah Al-Mursalah: Al-Istislaah

Al-Ghazaaliy called Al-Maslahah Al-Mursalah: Al-Istislaah

Kuhusu Imam Al-Haramaini (Al-Juwainiy) na Ibn As-Sam'aaniy, wao waliliita jambo hilo: Istidlaal.

As for Imaam Al-Haramaini (Al-Juwainiy) and Ibn As-Sam’aaniy then they called it: Istidlaal.

Maslahah imeitwa Maslahah kwa sababu kujenga hukmu juu yake kunadhaniwa (kwa uwezekano mkubwa) kuwa kutaleta kupatikana kwa manufaa au kuondoa madhara na mambo mabaya yenye kudhuru (Mafaasid). Imeelezwa kuwa Mursalah kwa sababu ni huru au tupu kutokana na Daleel Shar'iy kuhusiana na kuzingatiwa kwake au kufutwa kwake kutoka mtazamo wa Shariah.

The Maslahah has been called a Maslahah because building the Hukm upon it is thought (most likely) to lead to the acquisition of benefits or to repel harms or negative bad things (Mafaasid). It has been described as Mursalah due to it being free or empty of a Daleel Shar’iy in respect to its consideration or its cancellation from the Shar’i perspective.

Wanazuoni wamekubaliana kwamba haiwezekani kutumia Al-Masaalih Al-Mursalah katika jambo lolote la 'Ibaadaat (matendo ya ibada) kwa sababu zimekuja Tawqeefiy (kama zilivyo, bila kutumia akili kuzifafanua) kutoka kwa Allah Ta'Aalaa, na zimebainishwa na kuwekewa mipaka na nususi za Shar'iyah kutoka katika Kitaab na Sunnah. Hii ni kama Swalaah, Swawm, Hajj na Zakaah, pamoja na namna ya kuzitekeleza au kuzifanya vitendo hivi. Hivyo basi, ni wajibu kwa Waislamu kuzifuata kulingana na yale ambayo wameelezwa kuhusu Ahkaam. Hili linatumika kwa Hudood, Kaffaaraat (matendo ya kufidia), 'Ibaadaat na Meeraath (urithi), iwe faida ya Maslahah inaonekana kwetu au haionekani.

The ‘Ulamaa have agreed upon the impossibility of working with Al-Masaalih Al-Mursalah in a matter from the matters of the ‘Ibaadaat (acts of worship) because they have come Tawqeefiy (as they are and without reasoning) from Allah Ta’Aalaa, and defined and specified by the Shar’iyah texts from the Kitaab and the Sunnah. This is like the Salaah, the Sawm, Hajj and Zakaah, including the manner of how to perform or undertake these acts. It is therefore obligatory upon the Muslims to abide by them in accordance to that which has been explained to them in terms of the Ahkaam. This applies to the Hudood, Kaffaaraat (acts of expiation), ‘Ibaadaat and Meeraath (inheritance) and whether the angle of Maslahah appears to us or does not appear.

Mfano wa Al-Maslahah Al-Mursalah:

Example of Al-Maslahah Al-Mursalah:

Wakati ‘Umar Ibn Al-Khattaab (ra) alipokuwa Khalifah, alimwaga maziwa yaliyochanganywa na maji ili kuwaadhibu watu waliokuwa wakifanya udanganyifu huu. Hili liko ndani ya wigo wa Maslahah ili wasiwadanganye watu kwa namna hii baada ya hapo.

When ‘Umar Ibn Al-Khattaab (ra) was the Khalifah he poured out (emptied) the milk that had been mixed with water to discipline those who were committing this fraud. This fits into the remit of the Maslahah so that they would not cheat the people in this way after that.

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Another example:

Maswahaba (ra) walikubali kuuawa kwa kundi zima au kikundi kwa ajili ya mauaji ya mtu mmoja ikiwa walishiriki katika kumuua. Hii ilitokana na maslahi ya jamii iliyoamuru hivyo. Lengo lake ni kuzuia watu wawili au zaidi kushiriki katika kumuua mtu mmoja kwa nia ya kukwepa Qisaas (sheria ya kulipiza kisasi). Ni ili asiwepo mtu yeyote aliyemleta mwingine kumsaidia katika kumuua mtu, ambaye anaweza kuokolewa kutokana na Al-Qisaas, na ili damu ya mwathiriwa isipotee bure (yaani bila kulipizwa kisasi), na Al-Qisaas isiwe bure. Imepokewa kwamba kundi moja lilimuua mtu mmoja huko Sana'a, na 'Umar Ibn Al-Khattaab akaamuru wote wauawe. Yeye (ra) alisema:

The Sahaabah (ah) approved of the killing of the group or collective for the murder of one if they participated in his killing because the Maslahah dictated that. That is to prevent two or more to take part in the killing of a single person in an attempt to avoid the Qisaas (law of retribution). It is so that no one who brought in someone else to assist him in killing a person can be saved from Al-Qisaas and so that the blood of the victim does not flow in vain (i.e. without retribution) and Al-Qisaas is made redundant. It has been related that a group killed one person in Sana’a and so ‘Umar Ibn Al-Khattaab commanded that they all be killed. He (ra) said:

Kama watu wa Sana'a (kwa pamoja) wangekubaliana juu yake, basi ningewaua kwa hilo.

Had the people of Sana’a (as a whole) gathered upon it then I would have killed them for it