Al-Masolih al-mursalaning bu asli (manbai) musulmon fuqaholari orasida ixtilofli masala bo‘lib kelgan. Shu sababli hanafiylar va shofiiylar uni o‘z-o‘zidan mustaqil asos sifatida tan olmaganlar va uni al-Qiyos doirasiga kiritganlar. Malikiylar va hanbaliylar esa, ular uchun belgilangan shartlarga rioya qilinganida, al-Masolih al-mursalaning qabul qilinishi lozim, deb hisoblaganlar. Ularning nazarida, bu masolihlar ash-Shari‘aning maqosidini (maqsadini) amalga oshiradi, garchi ular uchun maxsus matn mavjud bo‘lmasa ham.

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.

Imom al-G‘azzoliy “al-Masolih al-mursalah”ni qabul qildi va uni “al-Istislox” deb atadi. Bu qabul qilish muayyan chegaralar doirasida bo‘lgan. Bu chegaralar shuki, u besh zaruriyatdan (zarurat) biriga, ya’ni dinni, jonni (nafs), nasl-nasabni, aqlni va molni saqlashga oid bo‘lgan zaruratni ifodalashi kerak edi. Shuningdek, u foyda keltirishi yoki zararni daf etishi borasida qat’iy (aniq) bo‘lishi, hamda umumiy manfaatga ega bo‘lishi kerak edi, ya’ni foydasi ko‘pchilik musulmonlarga qaytishi va boshqalarni chetda qoldirgan holda muayyan bir shaxs yoki musulmonlarning alohida guruhiga emas, balki ommaga qaytishi lozim edi.

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.

Shuning uchun Al-G‘azzoliy zarurat o‘rnida maslahatni oldi va bu, uni qo‘llovchilarning qarashi bo‘yicha, Al-Maslahah Al-Mursalah (mursal maslahat) qoidasidan emas. Sababi shuki, "Zaruratlar taqiqlarni (mahzhurot) mubohga aylantiradi" degan qoida shar’iy qoida sifatida tasniflanadi, uni qabul qilish esa Kitob, Sunnat va Ijmo’ kabi shar’iy matnlarga qaytadi, mazkur masalaga matni bo‘lmagan Al-Masolih Al-Mursalaga emas.

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.

Imom Molik al-Masolih al-Mursala'dan eng ko'p foydalangan. U quyidagi dalillarni isbot sifatida keltirgan, va al-Masolih al-Mursalani qabul qilganlar ham bu dalillarni olganlar. Ular quyidagilar:

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 - Sahobalarning Al-Masolih Al-Mursalah (maslahat asosidagi, nasslarda aniq ko'rsatilmagan hukmlar)ni qabul qilganliklari va buning misollari quyidagilardir:

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

A – Ular Masohifni Payg'ambar ﷺ davridan keyin to'plashdi, va Qur'onni yo'qolishdan saqlash maqsadida uni asrash, ya'ni maslahat (maslahah) ularni bu ishga undagan.

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-Khattob (ra) amallardagi (hokimlardan) ularning shaxsiy boyligini hokimlik orqali erishgan boyligi bilan aralashtirgani uchun ayblaganlarning mol-mulkidan yarmini olar edi. Agar ular to‘plagan boylikning sababini yaxshi asoslay olmasalar, u mol-mulkning yarmini olib, Musulmonlarning Bayt ul-Mol (xazinasi)ga qo‘shib qo‘yardi. Uni bunday yo‘lni tutishga undagan narsa umumiy maslahat (xalqning manfaati) edi.

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 – Sahobalar bir kishining qotilligi uchun (jazo sifatida) bir guruhni o‘ldirishni qaror qilishgan va ma’qullashgan, agar ular o‘sha kishining o‘ldirilishida ishtirok etgan bo‘lsa. Bunga sabab shu ediki, maslahat (manfaat) shuni talab qilgan.

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 - Agar maslahat Shoriy’ning maqosidiga mos kelsa va maslahatlar jinsidan bo‘lib, ular maslahatlardan ekanligi isbotlangan bo‘lsa, uni qabul qilish Shoriy’ning maqosidiga muvofiq va uyg‘un bo‘ladi, uni e’tiborsiz qoldirish esa Shoriy’ning maqosidini e’tiborsiz qoldirish bo‘ladi (ya’ni, talab qilinadigan maqsad va nima ko‘zda tutilayotgan bo‘lsa, shuni e’tiborsiz qoldirish). Shoriy’ning maqosidini e’tiborsiz qoldirish esa botil va joiz emas. Shuning uchun maslahat yo‘li bilan amal qilish vojibdir, chunki u Shariat bilan uyg‘un yoki unga mos keladigan, o‘z-o‘zicha turadigan asl manba hisoblanadi.

Va Allohu Ta'olo aytdi:

And He Ta’Aalaa said: