Ulamolar shar'iy hukmlarning maslahat bilan ta'lil qilinishi (sabablangan bo'lishi) masalasida bir necha guruhlarga bo'linib ixtilof qilganlar:

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

1 – Birinchi guruh: Bu guruh shar'iy ahkomlarning al-Maslahah bilan asoslanishini inkor qilgan, ya'ni maslahat shar'iy hukmning sababi yoki asosiy sababi emas, deb hisoblagan. Ularning fikriga ko'ra, Shoriy' (Qonun chiqaruvchi) maslahat (manfaat yoki foyda) bo'lmagan shar'iy hukmni belgilashi mumkin. Bu qarashda bo'lganlar: Abul-Hasan al-Ash'ariy izdoshlari bo'lgan al-Ash'iriya va Dovud az-Zohiriy izdoshlari bo'lgan az-Zohiriya.

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).

Shunga qaramay, ular shuni ham belgilab berdilar: nasslar va hukmlarni tekshirish shuni tasdiqlaydiki, Ahkaam Ash-Shar’i barchasi beshta narsadan biri bo‘lgan Maslahaga — dinni, jonni, aqlni, nasilni va molni saqlashga — doir bo‘lishi bilan cheklangan.

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 – Ikkinchi guruh:

2 – The second group:

Bu guruh ash-Shofe'iyadan va al-Hanafiyadan ba'zilarini o'z ichiga oladi va ular maslahatning shar'iy ahkomlar uchun 'illat (sabab) bo'la olishini tasdiqladilar, chunki u hukmning 'alomati (belgisi)ni ifodalaydi, lekin hukm uchun turtki (sababchi motiv) emas, ya'ni u 'illatdan ko'ra sababga yaqinroqdir, deb asoslaydilar.

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 – Uchinchi guruh: Bu guruhga Mu’tazila, Moturidiya va ba’zi Hanbaliya hamda Molikiya kiradi. Ular shar’iy hukmlar cheksiz ravishda maslahatlar bilan asoslanadi, deb qaraganlar (Allohning irodasiga bog‘liq bo‘lmagan holda), faqat bu asoslash matnni buzmasa (ya’ni unga zid bo‘lmasa) shartida.

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).