这些是立法者没有为之指明具体证据、也没有明确表示其合法或不合法的公益（Masaalih）。这就是它们被称为"Mursal"（即不受限制、任其自然）的含义。
These are the Masaalih that no specific Daleel from the legislator has been mentioned for them and bear witness to legitimacy for them or the absence of legitimacy. This is the meaning of them being Mursal or let go (i.e. without restriction).
因此,这些都是未被沙里尔经文(Shar'iyah Nusoos,即明文经训)以肯定或否定方式提及的Masaalih(公益/利益)的代表。相反,它们交由每个时代借助Ra'y(个人见解)所进行的Ijtihaad(独立推理)来加以判断。
These therefore are representative of Masaalih (interests) that have not been mentioned in the Shar’iyah Nusoos (texts), positively or negatively. Rather they are left to the estimation of Ijtihaad by way of Ra’y (opinion) in every time period or era.
这些"Masaalih"(公共利益)的合法与否,是依据其中所包含的利与害之间的权衡来衡量的,经过研究、分析和深入考察之后作出判断。如果真正的利益(An-Naf'u l-Haqeeqiy)的分量更重,则将其视为出自Shar'a(伊斯兰律法),予以采纳;而如果Mafsadah(败坏之处)或Darar(伤害)的一面更为强烈,则予以舍弃,视为禁止之事,并被认定为不符合Shar'iy(合法/合乎律法)的规定。
The legitimacy or illegitimacy of these Masaalih is measured upon the basis of the balance between what they contain in terms of the aspects of benefit and harm, and after study, analysis and thorough examination. If the aspect of true benefit (An-Naf’u l-Haqeeqiy) is of greater weight, it is then taken upon the basis that it is from the Shar’a whilst if the aspects of the Mafsadah (bad element) or Darar (harm) is stronger, then it is left, forbidden and considered as being not Shar’iy (legal/legitimate).
因此，理解“al-Masaalih al-Mursalah”（公益原则）的关键，在于考察利益与损害孰占主导。裁决随之确立：若利益占主导，则裁定为肯定；若Mafsadah（即有害或损害的因素）占主导，则裁定为否定。
Therefore, the key point in respect to understanding the Masaalih Al-Mursalah, is what dominates upon them in terms of benefit or harm. The Hukm is then built upon that; positively if the benefit is dominant and negatively if the Mafsadah (bad or harmful element) dominates.
伊玛目‘Izz ud-Deen ‘Abdus Salaam在其著作《Qawaa’id Al-Ahkaam》（《律例原理》）中说："通过遵循沙里亚的目的（Maqaasid Ash-Shar’i），在于获取利益（Masaalih）和排除害处（Mafaasid），穆佳台希德（Mujtahid）便从这整体中形成一种信念（I’tiqaad）或认知：此种特定的利益不可被忽视，此种特定的害处不可被接近，即使没有公议（Ijmaa’）、没有经文（Nass）、也没有特定的类比（Qiyaas）。这是因为对沙里亚本身的理解要求如此。"
Al-Imaam ‘Izz ud-Deen ‘Abdus Salaam in his book ‘Qawaa’id Al-Ahkaam’ (Principles of Ahkaam) says: “Through the following of the Maqaasid Ash-Shar’i (aims of the Shar’a) in respect to bringing Masaalih and repelling Mafaasid, he (Mujtahid) attains from the sum of that a belief (I’tiqaad) or a cognition, that this (so and so) Maslahah is not allowed to be neglected and that this (so and so) Mafsadah is not allowed to be approached, even if there is no Ijmaa’, no Nass (text) and no specific Qiyaas. That is because the understanding of the very same Shar’a obliges that”.
因此，关于"马萨利赫"（Masaalih，公益）并没有经文，也没有伊吉玛尔（Ijmaa’，公议）的裁定；因此它们属于"穆尔萨拉"（Mursalah，无依据的），即缺乏"达利勒"（Daleel，证据）。它们并没有专门的证据，而是取自伊斯兰教法的总体精神，因为教法的到来正是为了带来公益、并排除败坏（Mafaasid）。
Consequently, there is no text and no Hukm of Ijmaa’ in respect to the Masaalih and as such they are Mursalah (devoid) of the Daleel (evidence). There is no Daleel for them but rather they are taken from the generality of the Sharee’ah having come to bring the Masaalih and to repel the Mafaasid.
那些采用“马sālih 穆尔萨莱”（公益原则）的学者，认为圣门弟子（愿真主喜悦他们）的若干行为便是基于马萨利哈·穆尔萨拉之上的。其中包括：
Those who have taken Al-Masaalih Al-Mursalah have regarded a number of actions of the Sahaabah (rah) to be based upon the Masaalih Al-Mursalah. These include:
- 艾布·伯克尔（愿真主喜悦他）主持汇编《古兰经》为一部穆斯哈夫。
- The compilation of the Qur’aan into a Mushaf by Abu Bakr (ra).
‘Uthmaan Ibn ‘Affaan(ra)下令抄录《穆斯哈夫》并焚毁除该抄本之外的其他抄本。在他们看来，Abu Bakr与‘Uthmaan认为公益（Maslahah）要求采取这一行动，因此便着手去做。这是因为他们担心，《古兰经》会随着背诵者（Huffaazh）的去世而被遗忘，或者在没有成文《穆斯哈夫》（即抄本）的情况下，穆斯林会在《古兰经》的诵读上产生分歧。
- ‘Uthmaan Ibn ‘Affaan (ra) ordering the copying of the Mushaf and burning other than that copy. In their opinion, Abu Bakr and ‘Uthmaan saw that the Maslahah dictates taking that action and so they undertook it. This was in the case that they had feared that the Qur’aan would be forgotten following the death of the Huffaazh or that the Muslims would differ in regards to the recitation of the Qur’aan in the absence of written Masaahif (i.e. copies).
据传，在哈里发时期，欧麦尔（愿真主喜悦他）曾将掺水作假的牛奶倒掉，以此惩戒作弊者。在他们看来，这是出于公共利益（Maslahah Al-‘Aammah）的考量，以使商贩不再欺骗民众。
It was related that in the time of his Khilafah ‘Umar (ra) spilled and poured out the milk that had fraudulently been mixed with water as a disciplinary measure for the fraudster. This (in their view) was from the angle of the Maslahah Al-‘Aammah (public interest) so that the traders will not deceive the people.