Miongoni mwa maslahi (manufaa), kuna zile ambazo Ash-Shaari' (Mwenye kutunga sheria) ameshuhudia kuwa zinazingatiwa (I'tibaar), kuna zile ambazo Ash-Shaari' ameshuhudia kuwa zimefutwa (Al-Ilghaa'), na miongoni mwake ziko zile ambazo Ash-Shaari' amenyamaza juu yake. Kwa hiyo, kundi la kwanza ni Al-Masaalih Al-Mu'tabarah (maslahi yaliyozingatiwa), la pili ni Al-Masaalih Al-Mulghaah (maslahi yaliyofutwa), na la tatu ni Al-Masaalih Al-Mursalah (maslahi yaliyoachwa wazi).

From the Masaalih (interests) there are those which the Shaari’ (Legislator) has borne witness to them with consideration (I’tibaar), there are those which the Shaari’ has borne witness to them with cancellation (Al-Ilghaa’) and from them are those which the Shaari’ has been silent upon. Therefore, the first category is Al-Masaalih Al-Mu’tabarah (considered interests), the second is Al-Masaalih Al-Mulghaah (cancelled interests) and the third is Al-Masaalih Al-Mursalah.

Inasemekana kuwa haya ni yale ambayo Shaari' ameyazingatia, ambapo Shaari' ameweka hukumu (Ahkaam) kwa ajili yake, ambazo kupitia hizo ndipo yalipofikiwa. Mfano wa haya ni kuhifadhi Dini, uhai, akili, heshima na mali.

It is said that these are those which the Shaari’ has given consideration to, where the Shaari’ has legislated Ahkaam for them through which they were arrived at. This is like the preservation of the Deen, the life, the mind, the honour and the property.

Kwa hiyo Allah Ta'aalaa ameweka sheria ya Al-Jihaad na kuuawa kwa Murtadd (mtu aliyeacha dini), kwa ajili ya kuhifadhi Dini.

- So Allah Ta’Aalaa legislated Al-Jihaad and the killing of the Murtadd (apostate) for the preservation of the Deen.

- Yeye Ta’Aalaa ameweka sheria ya Al-Qisaas kwa ajili ya kuhifadhi uhai.

- He Ta’Aalaa legislated Al-Qisaas for the preservation of the life.

Allah Ta’ala ameweka Hadd (adhabu maalum iliyowekwa) kwa mtu anayekunywa pombe, na ameharamisha dutu inayolevya ili kulinda ‘Aql.

- Allah Ta’Aalaa legislated the Hadd (fixed set punishment) for the one who drinks alcohol and prohibited the intoxicating substance to protect the ‘Aql.

Yeye Mtukufu Aliweka sheria ya Hadd ya Zinaa, ya Qadhf (kumsingizia mwanamke kwamba si mwadilifu katika heshima na usafi wake) na ya Liwaat (liwati) ili kulinda heshima na nasaba.

- He Ta’Aalaa legislated the Hadd of Az-Zinaa, Al-Qadhf (slander against a woman’s honour/chastity) and Al Luwaat (sodomy) to preserve the honour and lineage.

Na Yeye Mtukufu, Ta'aalaa, aliweka sheria ya Hadd ya wizi na ya mnyang'anyi wa barabarani ili kuhifadhi mali. Imesemwa kwamba kwa kutegemea Masaalih Al-Mu'tabarah hizi, na kwa kuziunganisha na 'Illah zao za Shar'iyah (sababu ya kisheria) zilizopo na zisizokuwepo, Qiyaas hufanywa juu yake. Kwa hiyo, hali yoyote ambayo Shaari' hakutoa maandishi kwa ajili ya Hukm yake, na ambayo inalingana na hali nyingine katika kipengele cha Baa'ith (sababu ya kuchochea) ya Hukm, ambayo ni 'Illah, inachukua Hukm sawa na ile hali yenye maandishi, kama tulivyojadili katika sehemu kuhusu Qiyaas.

- And He Ta’Aalaa legislated the Hadd of theft and the highway robber to preserve the property/wealth. It is said that based upon these Masaalih Al-Mu’tabarah and connecting them to their Shar’iyah ‘’Illah (reasoning) in presence and absence Qiyaas is undertaken upon them. Consequently, any reality that the Shaari’ has not provided a text for its Hukm and it is equal to another reality in respect to its Baa’ith (motive/reason) of the Hukm, which is the ‘Illah, takes the same Hukm of the reality that has a text for it, just like we have discussed in the section about Qiyaas.

Hizi ni Masaalih (maslahi) ambazo zimedhaniwa kuwa ni Masaalih, ilhali Ash-Shaari' ameziachia, na hazipewi uzito kutokana na Ahkaam alizozifanya kuwa sheria, jambo linaloonyesha kuwa hazipaswi kuzingatiwa.

These are Masaalih (interests) that have been imagined to be Masaalih whilst the Shaari’ relinquished them and they are not given regard due to the Ahkaam that He legislated, indicating that they are not to be given consideration.

Mfano wa aina hii ya Masaalih (maslahi) ni maslahi ya mwanamke katika kuwa sawa na kaka yake wa kiume katika mirathi. Ash-Shaari' (Mwekaji wa Sheria) ameiacha hiyo kwa Daleel ya Qawl Yake Ta'aalaa:

An example of this category of Masaalih (interests) is the Maslahah of the female in regards to her being equal to her male brother within inheritance. The Shaari’ (Legislator) relinquished that by the Daleel of His Qawl Ta’Aalaa:

Ni pia kama mfano wa kauli ya mmoja wa 'Ulamaa kwa mmoja wa Khulafaa', baada ya kufanya tendo la ndoa na mke wake wakati wa mchana katika Ramadhaan: "Ni lazima ufunge miezi miwili mfululizo". Kisha alipolaumiwa kwa hilo kwa sababu hakumwamuru Khalifa amwache huru mtumwa, ilhali mali yake ilikuwa ya kutosha, alisema: "Lau ningemwamuru kwa hilo (yaani kumwacha huru mtumwa) basi ingekuwa rahisi kwake, hivyo Maslahah ilikuwa katika kumlazimisha kufunga ili liwe onyo (kizuizi)". Hata hivyo, maoni haya ni batili (Baatil) na yanapingana na matini ya Sunnah, kwa sababu Mjumbe wa Allah ﷺ alimwambia Mwarabu (Mbedui) aliyemwambia kwamba alikuwa amefanya tendo la ndoa na wake zake wakati wa Ramadhaan: "Mwache huru mtumwa". Yeye akasema: "Sikipati (yaani njia hiyo)". Kisha ﷺ akasema: "Funga miezi miwili mfululizo". Akajibu (Mbedui): "Hilo liko nje ya uwezo wangu". Akasema ﷺ: "Lisha masikini sitini" (Al-Bukhaari na Muslim kwa maneno tofauti). Hii inabeba dalili yenye nguvu ya mpangilio uliowekwa, na kwa sababu hiyo hairuhusiwi kwenda kinyume nao.

It is also like the example of the statement of one of the ‘Ulamaa to one of the Khulafaa’ after he had intimate relations with his wife in the day time during Ramadhaan: “You must fast two consecutive months”. Then when he was denounced for that due to not commanding the Khalifah to free a slave, whilst his wealth was sufficient, he said: “If I had commanded him with that (i.e. freeing a slave) then it would have been easy for him and so the Maslahah lay in obliging the fasting upon him in order to act as a deterrent”. This opinion however is invalid (Baatil) and in opposition to the text of the Sunnah because the Messenger of Allah (saw) said to the Arab (Bedouin) who had told him (saw) that he’d had relations with his wives during Ramadhaan: “Free a slave”. He said: “I do not find it (i.e. the means)”. He (saw) then said: “Fast two consecutive months”. He (the Bedouin) replied: “It is beyond my capability”. He (saw) said: “Feed sixty Miskeen” (Al-Bukhaari and Muslim with different wordings). This contains a strong indication of a fixed ordering and as such it is not permitted to go against that

Mfano mwingine ni ule unaohusu maslahah ya waoga wanaobaki nyuma kutoshiriki Al-Jihaad au kazi ya kurejesha maisha ya Kiislamu kwa kuleta Dola ya Kiislamu katika uhalisia, kwa hoja kwamba ni ili kujihifadhi na kujilinda dhidi ya madhara na kifo. Hilo ni wakati ambapo Shaari' ameshaiacha na kuifuta maslahah hii iliyozidiwa uzito na hukmu zilizomo katika Qur'aan na Sunnah zinazowajibisha Al-Jihaad na kufanya kazi ya kuanzisha Dola ya Kiislamu kuwa ya lazima.

Another example is that related to the Maslahah of the cowardly ones who stay back from Al-Jihaad or the work to resume the Islamic life by bringing the Islamic State into reality, by arguing that it is in order to preserve and safeguard themselves from harm and death. This is whilst the Shaari’ has foregone and cancelled out this outweighed Maslahah by the Ahkaam contained in the Qur’aan and the Sunnah which obligate Al-Jihaad and make the work to establish the Islamic State obligatory.

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Na Mtume wa Allah ﷺ alisema:

And the Messenger of Allah (saw) said:

Hizi ni Masaalih ambazo hakuna Daleel maalum kutoka kwa Mwenye kutunga Sheria (Ash-Shaari') iliyotajwa kwazo, na ambazo hazishuhudii uhalali wake wala kutokuwepo kwa uhalali wake. Hii ndiyo maana ya kuwa Mursal, yaani kuachwa huru (yaani bila vizuizi).

These are the Masaalih that no specific Daleel from the legislator has been mentioned for them and bear witness to legitimacy for them or the absence of legitimacy. This is the meaning of them being Mursal or let go (i.e. without restriction).

Hizi basi ni mifano ya Masilahi (maslahi) ambayo haijatajwa katika Nusus za Kishari'ah (maandiko), iwe kwa kuthibitishwa au kukataliwa. Badala yake, zimeachwa kwa makadirio ya Ijtihadi kupitia Ra'y (maoni) katika kila zama au kipindi.

These therefore are representative of Masaalih (interests) that have not been mentioned in the Shar’iyah Nusoos (texts), positively or negatively. Rather they are left to the estimation of Ijtihaad by way of Ra’y (opinion) in every time period or era.

Uhalali au ubatili wa Masalih hizi hupimwa kwa msingi wa mizani ya yale zinayoyakusanya katika vipengele vya manufaa na madhara, baada ya utafiti, uchambuzi na uchunguzi wa kina. Ikiwa kipengele cha manufaa ya kweli (An-Naf'u l-Haqeeqiy) kina uzito mkubwa zaidi, basi huchukuliwa kwa msingi kwamba ni katika Shari'a, ilhali ikiwa kipengele cha Mafsadah (ubaya) au Darar (madhara) ni chenye nguvu zaidi, basi huachwa, huharamishwa na huchukuliwa kuwa si Shar'iy (halali kisheria).

The legitimacy or illegitimacy of these Masaalih is measured upon the basis of the balance between what they contain in terms of the aspects of benefit and harm, and after study, analysis and thorough examination. If the aspect of true benefit (An-Naf’u l-Haqeeqiy) is of greater weight, it is then taken upon the basis that it is from the Shar’a whilst if the aspects of the Mafsadah (bad element) or Darar (harm) is stronger, then it is left, forbidden and considered as being not Shar’iy (legal/legitimate).

Kwa hiyo, jambo kuu katika kuelewa Maslahi Al-Mursalah ni lipi linalotawala juu yake kwa upande wa manufaa au madhara. Hukm (hukumu ya kisheria) kisha hujengwa juu ya hilo; kwa upande chanya ikiwa manufaa ndiyo yanayotawala, na kwa upande hasi ikiwa Mafsadah (jambo baya au lenye madhara) ndilo linalotawala.

Therefore, the key point in respect to understanding the Masaalih Al-Mursalah, is what dominates upon them in terms of benefit or harm. The Hukm is then built upon that; positively if the benefit is dominant and negatively if the Mafsadah (bad or harmful element) dominates.

Imam ‘Izz ud-Deen ‘Abdus Salaam katika kitabu chake ‘Qawaa’id Al-Ahkaam’ (Kanuni za Hukumu) anasema: “Kupitia kufuata Maqaasid Ash-Shar’i (malengo ya Shari’a) kuhusiana na kuleta Masaalih na kuondoa Mafaasid, mujtahid hupata kutokana na jumla ya hayo itikadi (I’tiqaad) au utambuzi, kwamba Maslahah hii (fulani) hairuhusiwi kupuuzwa, na kwamba Mafsadah hii (fulani) hairuhusiwi kukaribiwa, hata kama hakuna Ijmaa’, hakuna Nass (maandishi ya dalili) wala Qiyaas maalum. Hiyo ni kwa sababu ufahamu wa Shari’a hiyo hiyo unalazimu hivyo.”