Maslahah deb atalgan sababi shu ediki, unga asoslangan hukm manfaatni qo'lga kiritish yoki zararni daf qilish uchun eng ehtimolli deb hisoblangan narsaga muvofiq bo'ladi. U Irsaal (ya'ni Mursal) deb ta'riflangan, chunki Shoriy tomonidan uni e'tiborga olish yoki bekor qilish uchun Shar'iy dalil yo'qdir. Uni qo'llovchilar uchun uning ahamiyati quyidagi masalalarda ko'rinadi:

The Maslahah has been called a Maslahah because the building of a Hukm upon it is in accordance to what is thought to be most likely to bring or attain the benefits or repel the harms. And it has been described with Irsaal (i.e. Mursal) because it is devoid of a Daleel Shar’iy for its consideration or its cancellation from the side of the Shaari’. Its significance for those who use it is seen in the following matters:

1 - Al-Masolih al-mursalah ni qabul qilganlar uchun ijtihod keng imkoniyat ochadi: mujtahidlar unga tayanib, matn yoki ijmo' bo'lmagan ko'plab hukmlarni belgilashlari mumkin. Bu bandalarning ishlari va yurtning manfaatlariga oid yangi paydo bo'lgan masalalarga taalluqlidir.

1 - Al-Masaalih Al-Mursalah, for those who have adopted it, represents a wide scope for Ijtihaad where it is possible for the Mujtahideen to establish a great number of Ahkaam upon it, for that which has no text or Ijmaa’ for it. This applies to the newly arising issues related to the affairs of the ‘Ibaad (servants, people) and the Masaalih (interests) of the land.

2 - Bu faqihlar (uni qabul qilganlar) Sahoba davridan to bizning yaqin zamonimizgacha, Islom shariati qonunchilik manbai bo‘lgan davrlarda, unga asoslanib ko‘plab ahkomlarni ishlab chiqqanlar. Bunga, oldin aytib o‘tganimizdek, Abu Bakr As-Siddiq (r.a.) davrida Mushafni jamlash to‘g‘risidagi Sahobalarning kelishuvi, so‘ng Usmon ibn Affon (r.a.) davrida Mushafdan nusxa ko‘chirish va turli lahjalarda yozilgan narsalarni yo‘q qilish to‘g‘risidagi kelishuvlari ham kiradi.

2 - Those Fuqahaa (who have adopted it) have built a lot of Ahkaam upon it through different time periods since the era of the Sahaabah until our recent time, within the times when the Islamic Sharee’ah represented the source of legislation. This included, as we have mentioned previously, the agreement of the Sahaabah in the time of Abu Bakr As-Siddeeq (ra) to compile the Mushaf and then their agreement to make a copy of the Mushaf in the time of ‘Uthmaan Ibn ‘Affaan (ra) and to destroy what had been written with different dialects.

3 - Yangi hodisalar va voqealar doimiy ravishda yuz bermoqda, va zamon hamda sharoitlar o'zgarishi bilan birga masolih (manfaatlar) ham o'zgarmoqda. Jamiyatda avvalgilaridan farqli ehtiyojlar va zaruriy masalalar paydo bo'lmoqda, bu esa alohida hukmlarni talab qiladi. Shu sababli, ularning nazarida, bu masalalarni e'tiborga olish va masolihga muvofiq yuzaga kelgan masalalarga hukm chiqarish va hukmlarni istinbot qilish uchun mujtahidlarga keng imkoniyat berish zarur. Agar bu qilinmasa, odamlarning manfaatlari shariat tomonidan cheklanib qolar va jamiyatning qonunchilik ehtiyojlari qondirilmas edi. Shunday qilib, Masolih al-mursala ushbu yangi hukmlar uchun manba bo'lib xizmat qiladi.

3 - New incidents and occurrences are continuously occurring and the Masaalih (interests) change in accordance to that, in addition to the changing times and conditions. Needs and essential matters or necessities appear in the society that differ from those that existed previously and this calls for particular Ahkaam. For that reason, in their view, it is necessary to take these matters into consideration and open up room for the Mujtahideen to deduce and extract the Ahkaam for the issues that occur in accordance to the Masaalih. If this was not done, then the interests of the people would be constrained by the Sharee’ah and the legislative needs of the society would not be met. The Masaalih Al-Mursalah would as such represent the source for these new Ahkaam.