Masolihlardan shunday bo‘lganlari bor, ularni Shoriy (Qonun chiqaruvchi) e’tiborga olish bilan tasdiqlagan; shunday bo‘lganlari bor, ularni Shoriy bekor qilish bilan tasdiqlagan; ulardan yana shunday bo‘lganlari bor, ularga nisbatan Shoriy jim qolgan. Shunga ko‘ra, birinchi toifa — Al-Masolih Al-Mu’tabarah (e’tiborga olingan manfaatlar), ikkinchi toifa — Al-Masolih Al-Mulg‘ah (bekor qilingan manfaatlar), uchinchi toifa esa — Al-Masolih Al-Mursalah (cheklanmagan manfaatlar).

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.

Aytiladiki, bular Shoriʼ e'tibor bergan narsalardir, ya'ni Shoriʼ ular uchun hukmlar belgilagan va ular orqali shu hukmlarga erishilgan. Bu dinni, jonni, aqlni, nomusni va molni saqlash kabidir.

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.

Shunday qilib, Alloh Taolo dinni himoya qilish uchun jihodni va murtadning (dindan qaytgan kishining) o‘ldirilishini shariat qilib belgiladi.

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

U'Aalo (Yuksak Alloh) hayotni saqlash uchun Qisos hukmini belgilab qo'ydi.

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

Alloh Taolo ichkilikni qilgan kishiga Hadd (belgilangan jazo)ni joriy qildi va aqlni himoya qilish uchun mast qiluvchi moddani man etdi.

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

U'z Ta'olo (Alloh taolo) zino, qazf (ayollarning sha'ni va iffatiga tuhmat qilish) va liwat (qavm-qardoshlik nikohsizlik, ya'ni erkaklar o'rtasidagi zino) hadlarini sha'n-sharaf va nasabni saqlash uchun joriy qildi.

- 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.

Shuningdek, Allohu Taolo mol-mulkni himoya qilish uchun o‘g‘rilik va yo‘lto‘sarlikning hadd jazosini joriy qildi. Aytiladiki, mu’tabar maslahatlarga asoslanib va ularni ularning shar’iy ‘illati (sabab-asosi) bilan, mavjudlikda ham, yo‘qlikda ham bog‘lash orqali ularga nisbatan qiyos amalga oshiriladi. Natijada, Shoriy biror voqelik uchun hukmga oid matn bermagan bo‘lsa-yu, u hukmning ba’ith (sabab-motivi), ya’ni ‘illati jihatidan matnli hukmga ega boshqa voqelikka teng bo‘lsa, u matnli hukmga ega voqelikning hukmini oladi, xuddi qiyos bo‘limida muhokama qilganimizdek.

- 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.

Bular Masolih (manfaatlar)dir, ular Masolih deb tasavvur qilinadi, lekin Shorеъ ularni tark etgan va Uning belgilagan hukmlari ularga e'tibor berilmasligini ko'rsatadi, shuning uchun ularga e'tibor berilmaydi.

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.

Masolihning bu turiga misol — ayolning erkak akasi bilan merosdagi tengligi bilan bog'liq maslahatdir. Shori' (Qonun chiqaruvchi) buni Uning Ta'olo quyidagi so'zi dalili bilan ravo ko'rgan:

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:

Bu ham, Ramazon oyida kunduzi xotini bilan jinsiy aloqada bo‘lgan xalifalardan biriga bir olimning aytgan gapiga o‘xshaydi: “Ketma-ket ikki oy ro‘za tutishing kerak”. Keyin u xalifaga quldan ozod qilishni buyurmagani uchun, holbuki uning boyligi buning uchun yetarli edi, unga qarshi chiqilganda, u shunday dedi: “Agar men unga (ya’ni qulni ozod qilishni) buyursam, bu uning uchun yengil bo‘lardi, shuning uchun ro‘zani majburiy qilish, ya’ni uni qaytaruvchi vosita sifatida ro‘za tutishni majburlashda maslahat bor”. Biroq bu fikr botil va Sunnat matniga zid, chunki Allohning Rasuli ﷺ Ramazonda xotinlari bilan aloqada bo‘lganini aytgan arab (badaviy)ga shunday degan edilar: “Qul ozod qil”. U: “Men (ya’ni, imkoniyatni) topa olmayman”, dedi. Shunda u zot ﷺ: “Ketma-ket ikki oy ro‘za tut”, dedilar. U (badaviy): “Bu mening qodirligimdan tashqarida”, dedi. U zot ﷺ: “Oltmish miskinni to‘yдир”, dedilar (al-Bukhoriy va Muslim turli so‘zlar bilan rivoyat qilgan). Bu tartibning qat’iy ekanligiga kuchli dalolat bor va shu sababli undan chiqish joiz emas.

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

Yana bir misol: qo‘rqoq kishilarning maslahatiga tegishli bo‘lib, ular o‘zlarini himoya qilish va o‘limdan saqlanish uchun Al-Jihodda qatnashishdan yoki Islom Davlatini haqiqatga aylantirish orqali islomiy hayotni qayta tiklash ishidan chetda turadilar, deb asoslaydilar. Holbuki, Ash-Shaari’ bu ustun kelgan maslahatni Qur’on va Sunnatda mavjud bo‘lgan hukmlar bilan bekor qilgan va yo‘qqa chiqargan, ular esa Al-Jihodni vojib qiladi va Islom Davlatini tashkil etish ishini farz qiladi.

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.

Alloh Ta'olo aytdi:

Allah Ta’Aalaa said:

Allohning Elchisi ﷺ shunday dedilar:

And the Messenger of Allah (saw) said:

Bular Masaalih bo'lib, ularning joizligi yoki joiz emasligiga guvohlik beradigan, shariat qonuncheri (Ash-Shaari') tomonidan hech qanday aniq dalil zikr qilinmagan masalalardir. Ularning "mursal" yoki cheklovsiz qo'yilgan deb atalishining ma'nosi ana shudir.

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).

Shunga ko'ra, bular Shar'iy nusus (matnlar)da ijobiy yoki salbiy tarzda zikr qilinmagan masolih (manfaatlar)ning namunalaridir. Balki ular har bir davr yoki zamonda ra'y (fikr) orqali ijtihod baholashiga qoldirilgan.

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.

Ushbu masolihning qonuniyligi yoki noqonuniyligi ularda mavjud bo‘lgan foyda va zarar jihatlari o‘rtasidagi muvozanat asosida o‘lchanadi, bunda o‘rganish, tahlil qilish va chuqur tekshirish amalga oshiriladi. Agar haqiqiy foyda (An-Naf’u l-Haqeeqiy) jihati og‘irroq bo‘lsa, u holda u Shar’dan ekanligi qabul qilinadi; agar mafsada (yomon oqibat) yoki darar (zarar) jihati kuchliroq bo‘lsa, u tark etiladi, man qilinadi va Shar’iy (qonuniy) bo‘lmagan deb hisoblanadi.

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).

Shunga ko'ra, Masolih al-Mursalah ni tushunishda asosiy nuqta ularda qaysi biri ustun kelishi, ya'ni foyda yoki zarar ekanligidir. Hukm shunga asoslanib belgilanadi: foyda ustun bo'lsa ijobiy, mafsada (yomon yoki zararli jihat) ustun bo'lsa salbiy bo'ladi.

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.

Imom ‘Izz ud-Din ‘Abdus Salom o‘zining “Qawaid al-Ahkom” (Hukmlar qoidalari) kitobida shunday deydi: “Shariatning maqsadlariga (Maqosid ash-Shar’iy) amal qilish orqali, maslahatlarni keltirish va mafsadalarni daf etish yuzasidan, mujtahid ularning yig‘indisidan shu narsaga ishonch (i’tiqod) yoki bilim hosil qiladi: ushbu (aniq) maslahatni e’tiborsiz qoldirish joiz emas va ushbu (aniq) mafsadaga yaqinlashish joiz emas, garchi ijmo, nass (matn) va aniq qiyos bo‘lmasa ham. Buning sababi shuki, aynan o‘sha Shariatni tushunish buni taqozo etadi”.