“马斯拉哈”（Al-Maslahah）在语言上：它派生自动词“صلح”（ṣalaḥa），与“فسد”（fasada，意为败坏、腐化）相对。因此，其含义是修正、使之变好或变正确。

Al-Maslahah linguistically: It is taken from the verb or from and it is the opposite of n meaning (which means: to ruin/corrupt) Its meaning is therefore to rectify, make better or right.

“المصلحة”在词义上包含“الصلاح”（妥当、完好）的含义，也包含“المنفعة”（益处、利益、好处）的含义。“المصلحة”的复数是“المصالح”。

Al-Maslahah carries the meaning of As-Salaah (properness/intactness) and the meaning of Al-Manfa’ah (benefit/interest/advantage). The plural of Maslahah is Masaalih.

Al-Mursal:带有限定(Qaid)的反义词,即不受限制的(Mutlaq)之外无限定条件,或指有证据(Daleel)的情况。

Al-Mursal: The unrestricted (Mutlaq) without a Qaid (restriction/limitation) or it means a Daleel

这是对“瓦斯夫”（描述性特征）的一种界定：当穆ជ타希德以该“瓦斯夫”为依据建立“哈昆”（判决）时，在他看来该特征最有可能带来“马斯拉哈”（利益）或排除“马达拉”（损害），而他又没有从立法者那里发现任何表明该“瓦斯夫”已被取消或不可依赖的依据。

It is an expression of the Wasf (description) that appears to the Mujtahid to be most likely to bring the Maslahah (benefit/interest) or repel the Madarrah (harm/detriment) when building the Hukm upon that Wasf (description) without the Mujtahid finding from the Shaari’ (Legislator) that which indicates the cancellation of this Wasf (description) or reliance in it.

换句话说：它指的是Amr ul-Munaasib（适宜或恰当的事项），即在立法者（Shaari'）对某些事件和实际情况并未规定相应裁决（Hukm）的情况下，从获取利益或排除Mafsadah（败坏或不良之事）的角度出发，为制定Ahkaam（律例）所依据的适宜事由。

Said differently: It represents the Amr ul-Munaasib (suitable or fitting matter) for the legislation of the Ahkaam in respect to the incidents and realities in which there is no Hukm for them to the Shaari’ (legislator), based upon the angle of acquiring a benefit or repelling a Mafsadah (cause of corruption or something bad).

安萨里将“al-Maṣlaḥah al-Mursalah”称为：al-Istislāḥ（伊斯提斯拉赫）

Al-Ghazaaliy called Al-Maslahah Al-Mursalah: Al-Istislaah

至于伊玛目·哈拉迈尼（朱韦尼）和伊本·赛姆阿尼，他们称之为：伊斯提德拉尔。

As for Imaam Al-Haramaini (Al-Juwainiy) and Ibn As-Sam’aaniy then they called it: Istidlaal.

所谓"马斯拉哈"（Maslahah），之所以得此名，是因为依其建立律例被认为（很可能）能带来利益，或排除损害与负面的恶事（Mafaasid）。它被称为"穆尔赛拉"（Mursalah），是因为在伊斯兰立法的角度看，它在被采纳或被舍弃方面，并没有确定的沙里尔证据（Daleel Shar'iy）。

The Maslahah has been called a Maslahah because building the Hukm upon it is thought (most likely) to lead to the acquisition of benefits or to repel harms or negative bad things (Mafaasid). It has been described as Mursalah due to it being free or empty of a Daleel Shar’iy in respect to its consideration or its cancellation from the Shar’i perspective.

学者们一致认为,在属于功修(’Ibaadaat,即敬拜行为)的事务中运用“al-Masaalih al-Mursalah”(公益考量)是不可能的,因为这些事务是“Tawqeefiy”的,即照其原样接受、不加以理性推论,由真主Ta’Aalaa所规定,并由《古兰经》和《圣训》的沙里亚经文予以界定和明确。这如同拜功(Salaah)、斋戒(Sawm)、朝觐(Hajj)和天课(Zakaah),也包括如何履行或实行这些功修的方式。因此,穆斯林有义务遵循这些规定,按照已向他们阐明的教法条文去实行。这适用于哈都德(Hudood,固定刑罚)、赎罪(Kaffaaraat)、功修(’Ibaadaat)和遗产继承(Meeraath),无论公益的角度在我们看来是否显现。

The ‘Ulamaa have agreed upon the impossibility of working with Al-Masaalih Al-Mursalah in a matter from the matters of the ‘Ibaadaat (acts of worship) because they have come Tawqeefiy (as they are and without reasoning) from Allah Ta’Aalaa, and defined and specified by the Shar’iyah texts from the Kitaab and the Sunnah. This is like the Salaah, the Sawm, Hajj and Zakaah, including the manner of how to perform or undertake these acts. It is therefore obligatory upon the Muslims to abide by them in accordance to that which has been explained to them in terms of the Ahkaam. This applies to the Hudood, Kaffaaraat (acts of expiation), ‘Ibaadaat and Meeraath (inheritance) and whether the angle of Maslahah appears to us or does not appear.

无限定公益（Al-Maslahah Al-Mursalah）的例子：

Example of Al-Maslahah Al-Mursalah:

当‘Umar Ibn Al-Khattaab (ra)担任哈里发时，他倒掉了那些掺了水的牛奶，以惩戒那些进行这种欺诈行为的人。这符合公共利益（Maslahah）的范畴，使他们此后不再以这种方式欺骗民众。

When ‘Umar Ibn Al-Khattaab (ra) was the Khalifah he poured out (emptied) the milk that had been mixed with water to discipline those who were committing this fraud. This fits into the remit of the Maslahah so that they would not cheat the people in this way after that.

Another example:

Another example:

圣门弟子(愿安拉喜悦他们)认可对共同杀害一人的群体全部处死,这是因为公益(Maslahah)要求如此。其目的在于防止两人或更多人共同参与杀害一人,以逃避卡绥随(Qisaas,即同态复仇的法律)。这样,任何邀约他人协助杀人的人都不能逃脱卡绥随,受害者的血也不会白流(即未得到偿还),而卡绥随也不致形同虚设。据传,有一伙人在也门的萨那杀害了一个人,于是欧麦尔·本·赫塔卜下令将他们全部处死。他(愿安拉喜悦他)说:

The Sahaabah (ah) approved of the killing of the group or collective for the murder of one if they participated in his killing because the Maslahah dictated that. That is to prevent two or more to take part in the killing of a single person in an attempt to avoid the Qisaas (law of retribution). It is so that no one who brought in someone else to assist him in killing a person can be saved from Al-Qisaas and so that the blood of the victim does not flow in vain (i.e. without retribution) and Al-Qisaas is made redundant. It has been related that a group killed one person in Sana’a and so ‘Umar Ibn Al-Khattaab commanded that they all be killed. He (ra) said:

如果萨那的人们整体上都一致认同此事，那么我就会因此杀掉他们。

Had the people of Sana’a (as a whole) gathered upon it then I would have killed them for it