1 – 伊斯提哈桑（Al-Istihsaan）与马萨利哈·穆尔赛莱（Al-Masaalih Al-Mursalah）相伴而行，这两者都是伊玛目马立克（Al-Imaam Maalik）所采用的。这是因为，伊斯提哈桑体现的是隐秘的类比（Qiyaas Khafiy）优于显而易见的类比（Qiyaas Jalliy），其原因在于隐秘的类比之中显现出了马斯拉哈（Maslahah，公益）。他还采取了与全面的类比（Qiyaas Kulliy）相对立的局部公益（Maslahah Juz’iyah）。

1 – Al-Istihsaan comes together with Al-Masaalih Al-Mursalah which were taken by Al-Imaam Maalik and that is because Al-Istihsaan represented the outweighing of the Qiyaas Khafiy over the Qiyaas Jalliy (apparent/evident analogy) due to the appearance of the Maslahah within the Qiyaas Al-Khafiy (hidden/concealed analogy). He also took a Maslahah Juz’iyah (partial interest) in opposition to a Qiyaas Kulliy (comprehensive Qiyaas).

2 ——关于伊斯蒂哈桑（Al-Istihsaan）：伊玛目沙斐仪（Al-Imaam Ash-Shaafi'iy）宣布其无效，而伊玛目马立克（Al-Imaam Maalik）则采用了它，并将马sālih穆尔赛莱（Al-Masaalih Al-Mursalah）纳入其中。伊玛目马立克说：“伊斯蒂哈桑占知识（Al-‘Ilm）的九成。”随后又说：“而仅限于以公益（Al-Maslahah）对抗类比推理（Al-Qiyaas）的伊斯蒂哈桑，其所占比例微乎其微。”

2 – Al-Istihsaan in the opinion of Al-Imaam Ash-Shaafi’iy who declared it invalid and in the opinion of Al-Imaam Maalik who used it, incorporated and covered the Masaalih Al-Mursalah within it. Al-Imaam Maalik said: “Al-Istihsaan is nine tenths of Al-‘Ilm (knowledge)” and then said: “And Al-Istihsaan that is restricted to opposing the Qiyaas by the Maslahah counts for a negligible amount (of its usage)”.

3 – 根据主张以其为证据者的观点，伊斯提哈桑（Al-Istihsaan）与麦舍利哈·穆尔赛莱（Al-Masaalih Al-Mursalah）都以类比（Al-Qiyaas）为基础。这是因为伊斯提哈桑代表从明显的类比（Qiyaas Jalliy）转向隐秘的类比（Qiyaas Khafiy），或从类比转向基于必要性（Daroorah）与公益（Maslahah）的做法，以消除困难（Haraj）。麦舍利哈·穆尔赛莱的类别，是参照沙拉（Shar'a）所提及的麦舍利哈·达鲁尔亚（Al-Masaalih Ad-Darooriyah，即必需的或必要的公益）的类别来衡量（类推）的，例如保护生命（Nafs）、财产（Maal）、后嗣（Nasl）、理智（‘Aql）与宗教（Deen）。

3 – Al-Istihsaan and Al-Masaalih Al-Mursalah according to the view of those who used it as a proof is based upon Al-Qiyaas. That is because Al-Istihsaan represents the departure from a Qiyaas Jalliy to a Qiyaas Khafiy or the departure from Qiyaas to adopting based on the Daroorah (necessity) and the Maslahah (interest) to remove the hardship (Haraj). The Jins (type/kind) of Al-Masaalih Al-Mursalah is measured (analogised) upon the Jins (type) of the Masaalih Ad-Darooriyah (essential or necessary interests) that the Shar’a has mentioned like the preservation of the Nafs, Maal, Nasl, ‘Aql and Deen (life, property, progeny, mind and Deen).

4 – 依据各自的定义，"公益原则"（Al-Masaalih Al-Mursalah）与"特殊考量"（Al-Istihsaan）并不以伊斯兰法源中的明文经文（Sareeh）为依据，而是以某种相似性为基础。256

4 – Al-Masaalih Al-Mursalah and Al-Istihsaan according to the definition of each of them are not based upon an explicit (Sareeh) text from the Sharee’ah texts but are rather based upon a semblance 256

（Shubhat）指的是人们在对经文或圣训的理解中，从其字里行间所察觉或看出的某种论据（Daleel）。

(Shubhat) of a Daleel that the ‘Ulamaa have seen or perceived between the lines of the Sharee’ah texts.

5 – 根据主张者的观点,伊斯蒂哈桑(Al-Istihsaan)与麦萨利哈·穆尔赛莱(Al-Masaalih Al-Mursalah)都是建立在消除哈拉吉(Al-Haraj,即困难或艰难)、获取麦斯拉哈(Maslahah,即利益)以及排除麦斯法达(Mafsadah,即害处)的基础之上的。

5 – Al-Istihsaan and Al-Masaalih Al-Mursalah according to those who uphold it are both established upon the basis of removing or lifting Al-Haraj (the hardship or difficulty), acquiring the Maslahah and repelling the Mafsadah.

6 – 马立克学派的多数学者认为，二者之间存在明显区别：所谓伊斯提哈桑（Al-Istihsaan），是指某一问题的情形本应依据类比（Qiyaas）推出结论，而在这种情况下，伊斯提哈桑出现并否定该类比的结论。至于马斯拉哈·穆尔赛莱（Al-Maslahah Al-Mursalah），则在其派生的各项问题中，当除它之外没有其他证据时，它就成为这些问题（Masaa'il）的依据。

6 – The majority of the Maalikiyah view that there exists a clear difference between the two. That is that Al-Istihsaan occurs in the case where the subject of the Mas’alah (issue) is subservient to the Qiyaas and so in that case the Istihsaan comes negating that Qiyaas. As for the Maslahah Al-Mursalah, then it, in its branch issues, represents a Daleel for these issues (Masaa’il) in the case when there is no Daleel other than it.

至于阿什-沙蒂比，他认为两者之间并无区别。

As for Ash-Shaatibi then he viewed that there is no difference between them.

因此，istihsaan（伊斯提哈桑）与al-masaalih al-mursalah（公益原则，即麦索利哈·穆尔赛莱）之间的关系可以概括为以下几点：

The relationship between Al-Istihsaan and Al-Masaalih Al-Mursalah can therefore be summed up in the following points:

- 它们与类比（القياس，Al-Qiyaas）有关联。

- They have a connection with Al-Qiyaas.

他们重视并考虑为民众解除困难（哈拉吉）。

- They give consideration and regard to the lifting of the Haraj (hardship/difficulty) from the people.

这些（规定）的目的，是为了获取和促成各种公益（Masaalih），并排除和防止各种败坏（Mafaasid）。

- The purpose of them is to bring or acquire the Masaalih and repel the Mafaasid.

- 它们每一个都有一个 Shubhat（似是而非的依据）的外表，类似于一条 Daleel（证据）。

- Each of them has a Shubhat (semblance) of a Daleel.

注意:从“Al-Masaalih Al-Mursalah”(公益原则)这一证据中推导出的律例,被视为伊斯兰教法律例(Ahkaam Shar'iyah),特别是伊玛目们从学者中推导出的律例,例如伊玛目马立克和伊玛目艾布·哈尼法(注:此处或许指的是伊玛目艾哈迈德·本·罕百勒)。这是因为他们……

Note: The Ahkaam derived from the Daleel of Al-Masaalih Al-Mursalah are considered to be Ahkaam Shar’iyah and in particular those Ahkaam derived by the Imaams from the ‘Ulamaa like Al-Imaam Maalik and Al-Imaam Abu Haneefah (Note: May be Al-Imaam Ahmad Bin Hanbal was intended here). That is because they had a 257

对这些律例所提出的疑问（shubhat），在于它们缺乏确凿的证据（Daleel）；此外，正如我们此前在反驳“公益原则”（Masaalih Al-Mursalah）时所阐明的，这些律例其实是以《古兰经》、圣训（Sunnah）或圣门弟子的共识（Ijmaa）中的某段经文为依据的。然而，对于不认为它们可以作为立法证据（Hujjah）的人而言，这些律例并不具有约束力。

Shubhat of a Daleel for these Ahkaam and also because many of these Ahkaam, as we explained earlier when refuting the Masaalih Al-Mursalah, are actually based upon a text from the Kitaab, the Sunnah or Ijmaa (As-Sahaabah). They are however not binding for the one who does not consider them to represent a Hujjah (proof and evidence) for the legislation.