1 – 对于没有来自沙里阿的特定（Khaass）根据的马斯拉哈，它只是一种嗜好与欲望。安萨里说："我们确知（Qat'an），学者不应凭自己的欲望与好恶作判断，而不顾及证据（Adillah）的指示。不考察沙里阿的证据而运用伊斯提哈桑（Al-Istihsaan），便是单凭欲望（或纯粹凭欲望）作判断。"至于焦点在于公益的马斯拉哈（Al-Masaalih Al-Mursalah），他说："如果立法者（Shaari'）为其提供了证据，那么它就与伊斯提哈桑相似。"

1 – The Maslahah that does not have a specific (Khaass) Daleel for it from the Shar’a represents a kind of relish and desire. Al-Ghazaaliy said: “We know definitely (Qat’an) that the ‘Aalim should not judge by his desire and appetite without paying regard to the indications of the Adillah (evidences). Al-Istihsaan without looking into the Adilllah of the Shar’a represents passing a judgement by the desire alone (or purely)” and in respect to Al-Masaalih Al-Mursalah he said: “And if the Shaari’ does provided evidence for it then it is like the Istihsaan”.

2 – 如果这些公益（Masaalih）是被认可的（Mu'tabarah），那么它们就被包含在类比推理（Al-Qiyaas）的普遍性（'Umoom）之中；如果它们不被认可，那么它们就不被包含在其中。此外，断言存在某些被认可的公益，而其中既没有经文也没有类比推理，这种说法是不成立的，因为这意味着沙里亚（Shar'iyah）的经文有所欠缺、不完备，而这与安拉的话语相违背，安拉 Ta'Aalaa 说：

2 – If the Masaalih are Mu’tabarah (considered) then they enter into the generalness (‘Umoom) of Al-Qiyaas and if they are not Mu’tabarah then they are not included within it. In addition, it is not valid to claim that there are considered Masaalih in which there is no text or Qiyaas because that implies that the Shar’iyah texts are deficient and incomplete which is a negation of the Qawl of Allah Ta’Aalaa:

并否定祂的言语，Ta'Aalaa（至高无上）：

And negates His speech Ta’Aalaa:

3 – 在没有依据天法文本的情况下采用“马σ拉哈”（公共利益，Al-Masaalih Al-Mursalah），会导致沙里亚律例失去约束，使人们在“公益”的名义下遭受压迫与不公，正如一些暴虐的统治者所做的那样。对此，伊本·泰米叶说：“宗教中的大乱，很大程度上正是源于以‘公益’为出发点：许多领袖和臣民看到了某些利益，便以此为基础去追求，其中可能包括沙里亚所禁止的事情，而他们对此并不知晓……”（《Majmoo’ah Ar-Rasaa’il Wa-l-Masaa’il》第5部分第22页）。

3 – Taking the Masaalih Al-Mursalah without reliance upon a Shar’iy text leads to letting the Ahkaam Ash-Shar’iyah loose (or out of control) and oppression or injustice befalling the people in the name of the Maslahah (interest) just as some of the oppressive rulers have done. In respect to that Ibn Taymiyyah said: “It is from the direction of the Masaalih (interests) that a great instability has occurred in the matter of the Deen and many of the leaders and servants (i.e. people) saw (certain) interests and so they sought them based upon this foundation. These could include that which is prohibited in the Shar’a which they were unaware of...” (Majmoo’ah Ar-Rasaa’il Wa-l-Masaa’il part 5 page 22).

4 – 如果将“公共利益”（Al-Masaalih Al-Mursalah）视为一个独立的根源或基础（Asl），那就会导致不同地区产生不同的教法裁决，甚至同一问题上的人们之间也会出现分歧。同一件事，在某地某人看来可能是禁止的（Haraam），而在另一地另一人看来却可能是允许的（Mubaah）。然而，这并非永恒的教法裁决（Ahkaam Ash-Shar'iyah）的方式，因为它们全面地涵盖了所有时代直到审判日的所有人。

4 – If we were to take Al-Masaalih Al-Mursalah as an independent origin or foundation (Asl) in itself that would lead to different Ahkaam arising in different lands and even differences amongst the people within a single issue. A matter could be Haraam in someone’s view in a land whilst the same issue could be Mubaah in another person’s view in another land. This is whilst this is not the way of the eternal Ahkaam Ash-Shar’iyah that incorporate and comprehensively deal with all of the people in all ages until the Day of Judgement.