Adabiy ma'noda, maslahah manfaat yoki foyda degani. Huquqiy-fiqhiy atama sifatida maslahah mursalah Qur'on yoki Sunnatdan biror masala bo'yicha hukm mavjud bo'lmagan taqdirda, jamoat manfaatini qabul qilishni anglatadi.

Literally, Maslahah means benefit or interest. As a juristic term Maslahah Mursalah refers to accepting public interest in the absence of ruling regarding an issue from the Qur‟an or Sunnah.

A. Maslahah matn tomonidan bekor qilingan – matn hukmi bilan bekor qilinadigan maslahah. Bunday maslahah batil ekanligiga barcha ulamolar ittifoq qilganlar.

A. Maslahah cancelled by the text - Maslahah (benefit/interest), which is cancelled due to a ruling from the text. All agree that this kind of Maslahah is invalid.

Misol:

Example:

Xalifalardan biri Ramazon oyida kunduzi xotini bilan jinsiy aloqada bo‘lgan. Ulamolardan biri xalifaga kafforat sifatida ketma-ket ikki oy ro‘za tutishni maslahat berdi. Boshqa bir olim bu olimdan, xalifa avval bir qulni ozod qilishi, agar buning imkoni bo‘lmasa, 60 kishini ovqatlantirishi, agar buning ham imkoni bo‘lmasa, ketma-ket ikki oy ro‘za tutishi kerak ekanini bilgan holda, bunday hukmni qanday chiqarganini so‘radi.

One of the Khaleefahs had marital relations with his wife during the daytime in Ramadan. One of the Ulema advised the Khaleefah to fast two consecutive months as Kaffarah. Another „Alim asked this „Alim how he issued this ruling when the Khaleefah first must free one slave, and if he could not, then feed 60 people, and, if he cannot, then he should fast two consecutive months.

„Olim javob berdiki, agar u birinchi ikki jazoni buyurganida, Xalifa uchun bu osonroq bo‘lardi va u xuddi shu ishni yana qilishi mumkin edi. Maslahatning bu shakli haqiqatda yaroqsiz, chunki masala bo‘yicha hukm allaqachon Sunnatda mavjud. Hukm shundan iboratki, agar kishi Ramazonda xotini bilan jinsiy aloqada bo‘lib, ro‘zasini buzsa, u bir qulni ozod qilishi kerak. Agar buning imkoni bo‘lmasa, 60 kishini ovqatlantirishi kerak; agar buning ham imkoni bo‘lmasa, 60 kun ro‘za tutishi kerak. Bu Buxoriy, Muslim, Ibn Moja va Abu Dovud rivoyat qilgan hadisga asoslangan. Bu tartibni o‘zgartirib bo‘lmaydi.

The „Alim answered, that if he had ordered the first two punishments, then it would have been easy for the Khaleefah and he might have done the same act again. This form of Maslahah is invalid because a ruling on the issue already exists from Sunnah. The ruling is that if a person breaks his fast in Ramadan by having sexual intercourse with his wife, then he has to free a slave. If he can‟t, then feed 60 people, if he can‟t, then fast 60 days. This is based on a Hadith reported by Bukhari, Muslim, Ibn Majah and Abu Dawud. This order cannot be changed.

B. Maslahah tasdiqlangan Shariat tomonidan — foyda, uni Shariat man etmaydi. Misol uchun, odamlarga savdo qilishga ruxsat berish. Bu savdo odamlarning manfaatidir va Qur’on bizga savdo qilishni ruxsat etgan. Hammа bu turning joiz ekanligiga kelishgan.

B. Maslahah approved by the Shari‟ah - Benefit, which the Shari‟ah does not forbid. As an example, allowing people to trade. This trade is the interest of the people and Qur‟an allowed us to conduct trade. All agree that this type is valid.

C. Qur’on va Sunnatda hukmi bo‘lmagan amalda maslahatni (foyda/manfaatni) qabul qilish.

C. Adopting Maslahah (benefit/interest) in an action from which there is no ruling from Qur‟an and Sunnah.

Masalan, Qur'onni jamlash yoki ochlik yillarida o'g'irlik uchun hadd (jazo)ni bekor qilish.

For example compiling the Qur‟an or cancelling the Hadd (punishment) for stealing during famine.

Ulamolar orasida Maslahat al-mursalaning birinchi ikki turi haqida hech qanday bahs yo‘q. Ammo uchinchi tur Maslahat borasida ixtilof mavjud.

There is no debate amongst the Ulema on the first two types of Maslahah al Mursalah. But there is disagreement regarding the third type of Maslahah.

Ba'zilar buni muayyan shartlar doirasida qabul qilganlar, boshqalari esa butunlay rad etganlar.

Some have accepted it within specific requirements while others have rejected it outright.

Maslahah al-mursalah ni qabul qilgan ulamolar quyidagi dalillarni keltiradilar:

The Ulema who have accepted Maslahah al Mursalah give the following justifications:

A. Shariat, umuman olganda, insonlarning manfaatlarini to‘g‘ri yo‘sinda ta’minlash uchun kelgan.

A. Shari‟ah, in general, came to satisfy the interests of the people in the correct manner.

B. Sahobalar (roziyallohu anhum) Qur’onni jamlashga maslahat (foyda, manfaat) asosida rozi bo‘lganlar, holbuki buni qilish uchun na Qur’onda, na Sunnatda dalil bo‘lgan. Bu, Sahobalar (roziyallohu anhum) Qur’onni dalilsiz, faqat foydasi uchun jamlaganlarini da’vo qiladigan ko‘plab misollardan biridir.

B. Sahabah (ra) agreed through Maslahah (benefit/interest) to compile the Qur‟an without having evidence either in the Qur‟an or in the Sunnah to do so. This is among the many examples claiming that the Sahabah (ra) compiled the Qur‟an due to its benefit but without a Daleel.

Birinchi asosga nisbatan shuni aytish mumkinki, Shariat umuman Ummatning manfaati uchun kelgan, ammo biz bu dalilni har bir hukmni asoslash uchun „illat" (sabab) sifatida ishlata olmaymiz. Qur'on, Sunnat, Sahoba ijmo'si va qiyosdan olingan barcha hukmlar bizning ehtiyojlarimizni qondirish uchun mavjud. Bundan tashqari, musulmon qoidalarga Allohga (SWT) itoat sifatida amal qiladi va ijro etadi, hukmlar osonligi, qiyinligi yoki maslahat (foyda) bilan bog'liqligi uchun emas. Shuning uchun biz foydani har qanday amalni halollashtirish uchun asos sifatida ishlata olmaymiz. Bunday amalga ruxsat beruvchi dalil bo'lishi shart.

Regarding the first justification, it is true that the Shari‟ah in general came for the interest of the Ummah, but we cannot use this argument as an „Illah (cause) to justify every ruling. All the rulings from Qur‟an, Sunnah, Ijma‟ as-Sahabah and Qiyas are there to satisfy our needs. In addition, a Muslim obeys and implements the rules as obedience to Allah (swt) and not because the rulings are easy, hard or connected with Maslahah (benefit). So we cannot use the benefit as a justification to legalise any action. There has to be evidence allowing such an action.

Ikkinchi asosga kelsak, ushbu misollarning barchasini tekshirib chiqish shuni ochiq ko'rsatadiki, Sahoba (r.a.) dalillarni chuqur tushunganlar. Usul al-fiqh qoidalari o'sha paytda yozilmagan edi. Sahoba (r.a.) hukmlarni tilni va matnni tushunish qobiliyatlari tufayli chiqarar edilar. Ularning matnga asoslanmagan biror amalini kuzatmaymiz.

Regarding the second justification, by investigating all of these examples it will become obvious that the Sahabah (ra) understood the evidences thoroughly. The rules of Usul al-Fiqh were not written at the time. The Sahabah (ra) used to extract rulings because of their ability to understand both the language and text. We do not observe any actions by them, which did not have grounds from the text.

Qur'onni jamlash masalasida, u maslahat uchun qilinmagan. Sahobalar (roziyallohu anhum) Qur'onni saqlab qolish uchun biror ish qilish kerakligini tushunganlar va bu ish quyidagi oyatga muvofiq bo'lgan:

Regarding the compilation of the Qur‟an, it was not done because of Maslahah. The Sahabah (ra) understood that they had to do something to preserve the Qur‟an and this is in compliance with the Ayah:

Darhaqiqat, Biz Zikrni nozil qildik va Biz uni albatta saqlovchimiz. (TMQ Al-Hijr: 9)

“Lo! We revealed the Reminder, and Lo! We verily are its Guardian.” (TMQ Al-Hijr: 9)

Ayat bilan birga, zarar yetkazmaslik yoki har qanday zararni bartaraf etishga chaqiruvchi hadis ham bor. Payg'ambar ﷺ shunday deganlar:

In addition to the Ayah there is a Hadith asking Muslims to remove any harm or to avoid causing any harm. The Prophet (saw) said:

"Zarar ham, zarar berish ham yo'q" (Bukhoriy va Muslim), ya'ni zarar yetkazish man etilgan.

“There is no Harm or Harming” (Bukhari & Muslim), meaning that harm is not allowed.

Qur'onni yo'qotishdan ko'ra kattaroq zarar bo'lishi mumkinmi? Usmon (ra) turli nusxadagi Qur'onlarni yoqib, faqat bitta nusxani saqlab qolgani yuqorida zikr qilingan oyat va hadis buyrug'iga mos keladi.

What can be a bigger harm than losing the Qur‟an itself? What Uthman (ra) did by burning different copies of the Qur‟an and maintaining only one copy fits under the command of the above mentioned Ayah and Hadith.

Umar (ra) ning qahat yillarida o‘g‘rining qo‘lini kesish hadini bekor qilishi o‘g‘rilik uchun qo‘lni kesish talabiga mos keladi. Shartlardan biri shuki, o‘g‘rilik qahat paytida sodir bo‘lsa, hadd sakit qilinadi. Shunday ekan, Umar (ra) shunchaki shu talabni amalga oshirdi. Payg‘ambar ﷺ shunday dedilar:

Regarding Umar‟s (ra) cancelling the Hadd for cutting the hand during famine, it is in agreement with the requirement for cutting a person‟s hand for stealing. One of the requirements is that if the crime of theft happens during the famine, then the Hadd is lifted. So, Umar (ra) simply implemented the requirement. The Prophet (saw) said:

“Ochlik paytida kesish yo‘q.” Shuningdek, Payg‘ambar ﷺ shubha bo‘lgan holatda hadd jazosini qo‘llamaslikni buyurganlar. Eng avvalo, hukmi shar‘iy ta’rifidan shu narsani anglash kerakki, u Shori‘ning, ya’ni Allohning (SWT) xitobidir. Bundan tashqari, Qur’ondan yaxshi ma’lum bo‘lganidek, Alloh (SWT) dinimizni komil qilgan va Islomni shu din sifatida tanlagan. Bu esa Shariatning komil ekanini bildiradi. Maslahah tushunchasiga kelsak, u ba’zi masalalarda Islomdan hukm yo‘qligini nazarda tutadi va bu bo‘shliqni to‘ldirish uchun ommaviy manfaatni qo‘llashimiz kerak, deydi. Bu tushuncha to‘g‘ri emas, shuning uchun bu turdagi maslahah batildir.

“No cutting in famine.” Also, the Prophet (saw) instructed us not to apply the Hadd in case of doubt. Above all, from the definition of Hukm Shar‟i, we should realise that it is the address of the Share‟, Allah (swt). Furthermore, it is well established from the Qur‟an that Allah (swt) has perfected our Deen and chosen Islam as that Deen. This indicates that the Shari‟ah is perfect. The concept of Maslahah, however, implies that there are some issues without rulings from Islam, and to fill this vacuum, we have to apply public interest. This concept is not correct and therefore, this type of Maslahah is invalid.