我们此前已经提到了一些认为“Al-Masaalih Al-Mursalah”（公共利益）可以作为证据（Hujjah）的人运用它的例子，现在我们再提出其他例子，以作补充。例子：

We have previously mentioned a number of examples of the use of Al-Masaalih Al-Mursalah by those who regard it as a Hujjah previously and we will now present other examples to add to them: Example:

马立克学派作出裁决：如果没有穆吉台希德（独立立法的学者），那么可以任命非穆吉台希德中最优秀的人为哈里发；同时，即便在场的人中有比他更优秀、更有德行的人，任命哈里发仍然是允许的。这是因为为穆斯林设立一位哈里发属于穆斯林的公共利益（Maslahah），而没有哈里发则会导致败坏（Mafsadah）。

Al-Maalikiyah provided the verdict that it is permissible to appoint the best from the non-Mujtahideen as a Khalifah if there is no Mujtahid in addition to the permissibility to appoint a Khalifah when there is someone better or more merit than him present. That is because it is from the Maslahah of the Muslims for them to have a Khalifah for them and because the absence of a Khalifah leads to a Mafsadah.

示例:

Example:

他们允许了男孩之间在伤害（Jaraahaat）方面的作证（Shahaadah），这是出于公共利益（Maslahah）的考虑。因为通常除了他们自己之外，没有其他人会目睹他们一起玩耍的情形。即使他们尚未满足成年（Buloogh）的条件，而成年本是证人公正（‘Adaalah）条件之一。

They permitted the Shahaadah (testimony) of the boys against each other in respect to injuries (Jaraahaat) and that is due to the Maslahah. That is because, normally, no one other than them witnesses their playing together. This is even if the Shart (condition) of Buloogh (maturity) is not met in them as that is from amongst the conditions of ‘Adaalah (justness) in respect to the Shaahid (witness).

示例:

Example:

艾哈迈德·本·罕百勒(愿主怜悯他)裁定,应将作恶生乱者流放到一个能使人免受其恶害的安全之地,这是出于公益(Maslahah)与避免损害(Dar‘u-l-Mafsadah,即排除害处或有害之事)的考虑。

Ahmad Bin Hanbal (rh) gave the verdict of banishing the people of Fasaad (corruption) to a land which is secure or safe from their evil and that is due to the Maslahah and Dar‘u-l-Mafsadah (repelling the harm or detrimental matter).

示例:

Example:

他也允许为了某些特定的利益，而特别给予部分孩子礼物（不给其他孩子），比如这个孩子生病了、贫困、是有子女的父亲，或者是求知的学生。

And he permitted specifying some of the children (to the exclusion of others) for gifts for a specific Maslahah like if for instance he was sick, in need, a parent of children or student of knowledge.

示例:

Example:

当统治者（Haakim）认为民众确实需要某些商品（即属于民众的迫切需要）时，他有权强制囤积居奇者以与市场相近的价格出售其所囤之物。

It is the right of the Haakim (ruler) to compel those monopolising to sell what they have at a similar price (i.e. market price) when the people are in (dire) need of it (i.e. a Daroorah for them).

示例:

Example:

关于艾卜·哈尼法（愿真主怜悯他）的观点：对于战利品中战士无法随身携带的物品，如粮食和牲畜，可以毁坏或损毁，以免敌人从中获益并用来对付穆斯林。因此，货物和粮食被焚烧，牲畜被宰杀，其肉也被焚烧。

The opinion of Abu Haneefah (rh) in respect to the permissibility of damaging or destroying that which the fighters are incapable of carrying with them in terms of the booty or spoils of war like provisions and animals, so that the enemy cannot benefit from them and then use them against the Muslims. As such the goods and provisions are burnt, the animals are slaughtered and their meat is burnt.

示例:

Example:

工匠对其手中（或在其监督下）毁坏的他人财产（如布料和木材）负有赔偿责任，除非毁坏或损失是由于不可抗力所致。尽管他们的手代表着信托（Amaanah），而安拉的使者ﷺ曾说：

Craftsmen guaranteeing what is destroyed under their hands (or supervision) in terms of the property of the people like cloth and wood unless the destruction or ruining was due to an overpowering force. This is despite their hands representing a hand of trust (Amaanah) and the Messenger of Allah (saw) saying:

尽管如此，公共利益（Maslahah）仍要求此裁决（Hukm），以使这些工作人员不至于在保护人们财产方面懈怠。

In spite of that the Maslahah dictates this Hukm (ruling) so that they (the workers) are not lax in respect to safeguarding the property of the people.

示例:

Example:

关于当国库（Bait ul-Maal）缺乏应付国家必要开支所需的财富时，例如满足士兵的需要，可以向富人征收赋税，直到财富进入国库或国库中有足够的财富，这一做法是否允许。

The permissibility of imposing taxes upon the rich if the Bait ul-Maal (treasury) is empty of the required wealth to face the essential expenditures of the state, like meeting the needs of the soldiers for instance, until the time that wealth comes into the Bait ul-Maal or there is within it that which is sufficient.

例：伊玛目马立克允许殴打或击打被控盗窃者，以使其招供，并认为这符合公共利益（Maslahah）。伊玛目安-安加扎里对此回应道：“这种公共利益与另一种公共利益相冲突，那就是被击打者的利益。他有可能是无辜的，而不击打有罪者的损失，远小于击打无辜者的损失。”

Example: Al-Imaam Maalik permitted the beating or hitting of the one accused of theft to get him to talk and considered that to represent a Maslahah. Al-Imaam Al-Ghazaaliy responded to that saying: “This Maslahah is in opposition to another Maslahah and that is the Maslahah of the one who is being hit. It is possible that he is innocent of the crime and not hitting the guilty is less of a matter than striking the innocent”.