1 – Istihsan Al-Masoolih Al-Mursalah bilan birga keladi, ular Imom Molik tomonidan qabul qilingan. Bunga sabab shuki, Istihsan yashirin qiyos (Qiyos Khafiy) ustunligini ochiq-oydin qiyos (Qiyos Jalliy, aniq qiyos) ustidan bildiradi, chunki yashirin qiyosda maslahat (manfaat) namoyon bo‘ladi. U, shuningdek, umumiy qiyos (Qiyos Kulliy) ga zid ravishda qisman maslahatni (Maslahah Juz’iyah) qabul qilgan.

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 – Istihsan (istihsoon) Imom Shofi‘iy nazarida, u uni bekor deb hisoblagan; Imom Molik nazarida esa u qo‘llangan va unga masolih al-mursalah ham kiritilgan hamda qamrab olingan. Imom Molik aytgan: “Istihsan ilmning to‘qqiz ulushidir”, so‘ngra aytgan: “Istihsanning qiyosga qarshi, maslahat orqali cheklanadigan qismi esa (qo‘llanilishi jihatidan) juda oz miqdorni tashkil etadi.”

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 – Istihsan va al-masolih al-mursala ularni hujjat deb bilganlar nazdida qiyosga asoslanadi. Chunki istihsan ochiq (jalliy) qiyosdan yashirin (xafiy) qiyosga o‘tishni yoki zaruriyat va maslahat asosida qiyosdan voz kechib, qiyinchilikni (haraj) bartaraf etish uchun boshqa hukmni qabul qilishni anglatadi. Al-masolih al-mursalaning jinsi shariat zikr qilgan zaruriy maslahatlar (al-masolih ad-daruriyya) jinsiga qiyos qilinadi, masalan, nafs, mol, nasl, aql va din (hayot, mulk, avlod, aql va dinni) saqlash kabilar.

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-Masolih al-Mursalah va al-Istihsan ularning har biriga berilgan ta’rifga ko‘ra Shariat matnlaridagi aniq (sarih) matnga emas, balki o‘xshashlikka asoslanadi 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) — Shariat matnlarining satrlari orasida ulamolar ko‘rgan yoki sezgan dalil.

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

5 – Al-Istihsaan va Al-Masaalih Al-Mursalah ularni qo'llab-quvvatlovchilarning fikricha, ikkalasi ham Al-Haraj (qiyinchilik yoki mashaqqat)ni bartaraf etish, Maslahahni qo'lga kiritish va Mafsadahni daf'etish asosiga qurilgan.

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 – Ko‘pchilik Molikiylar bu ikki tushuncha o‘rtasida aniq farq mavjud deb hisoblaydilar. Ya’ni, istihson masalaning mavzusi qiyosga bo‘ysunadigan hollarda yuzaga keladi va shu holda istihson o‘sha qiyosni inkor etib keladi. Maslahai mursalaga kelsak, u o‘zining tarmoq masalalarida, boshqa dalil bo‘lmagan taqdirda, ushbu masalalar (masoil) uchun dalil bo‘lib xizmat qiladi.

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.

Ash-Shotibiy esa ular o'rtasida hech qanday farq yo'q deb hisobladi.

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

Shunday qilib, Al-Istihsaan bilan Al-Masaalih Al-Mursalah o'rtasidagi munosabatni quyidagi nuqtalarda jamlash mumkin:

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

Ular Al-Qiyos bilan bog'liqdir.

- They have a connection with Al-Qiyaas.

Ular odamlardan harajni (qiyinchilik va mashaqqatni) ko'tarishga e'tibor va ahamiyat beradilar.

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

Ularning maqsadi – maslahatlarni keltirish yoki qo‘lga kiritish hamda mafsadalarni daf’ etishdir.

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

- Ularning har biri Daleelga o‘xshash (shubhat) narsaga ega.

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

Izoh: Al-Masolih al-mursala dalilidan chiqarilgan hukmlar shar'iy hukmlar hisoblanadi, xususan, Imom Molik va Imom Abu Hanifa kabi ulamolar — imomlar tomonidan chiqarilgan hukmlar (Izoh: Bu yerda Imom Ahmad ibn Hanbal nazarda tutilgan bo'lishi mumkin). Buning sababi shundaki, ular 257

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

Ushbu hukmlar uchun dalil shubhasi, va yana shuning uchun ham, avval Masolih al-mursalaga raddiya berganimizda bayon qilganimizdek, bu hukmlarning ko'pchiligi aslida Kitob, Sunnat yoki Ijmo' (as-Sahoba)dan kelgan matnga asoslangan. Biroq, ularni hujjat (dalil va isbot) deb hisoblamagan kishi uchun bu hukmlar majburiy emas.

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.