Iftaa' shi ne Mufti yana sanar da wanda ya tambaya game da abin da ya tambaya a kansa hukuncin Shari'a (Hukm Ash-Shar'iy), wato ko ya yi aiki da wannan hukunci ko kuma bai yi aiki da shi ba. Yana iya sanar da shi wannan hukunci a Daar ul-Iftaa' (gidan fatawa), kamar yadda ake yi a yau, ko kuma yana iya sanar da shi a kowane wuri.

The Iftaa’ is the Mufti informing of the Hukm Ash-Shar’iy for the issue being enquired about to the one enquiring about it. That is whether he adheres to this Hukm or does not adhere to it. He could inform him of this Hukm in Daar ul-Iftaa’ (the house of verdicts) as happens today or he could inform him of it in any other place.

Alhalin Al-qadā’i (hukunci) shi ne sanar da Alkali (mai shari’a) a cikin wurin shari’a ko zaman kotu na Hukm Ash-Shar’iy ta hanyar tilastawa, don aiwatar da wannan hukunci daga alkali, a kan bangarorin da ke jayayya ko kuma wadanda suka aikata take, ko sun yarda da wannan hukuncin ko ba su yarda da shi ba. Al-qadā’u (yanke hukunci) ba a aiwatar da shi ko yana aiki sai a zaman shari’a, kamar a dakin kotu, misali.

That is whilst the Qadaa (judgment) is the informing of the Qaadi (judge) within the judiciary setting or session of the Hukm Ash-Shar’iy in a manner of compulsion for the purpose of applying this Hukm from the judge and upon the disputing parties or those who have committed violations, whether they are content with that Hukm (judgment) or not content with it. The Qadaa’ (judging) is not implemented or effective except in the judiciary session like within the court room for example.

Misali mai alaƙa da bayar da Fatwa:

Example related to the giving of the Fatwaa:

An rawaito daga Ahmad Bin Hanbal (rh) cewa Al-Hussein Bin Bashaar ya tambaye shi game da wata mas'ala da ta shafi At-Talaaq (saki), sai ya ce: Idan ya yi haka to ya karya rantsuwa. Sai Al-Hussein ya amsa masa: Ya bawan Allah, lallai wani mutum ya ba ni fatawa cewa idan ya yi haka ba zai karya rantsuwarsa ba. Sai (Ahmad) ya ce: Ka san Halaqar Madaniyyawa, Halaqar Bi Rasaafah? Sai ya ce: Ya ba ni hukuncin, lallai ya halatta shi. Ya ce: I.

It was related from Ahmad Bin Hanbal (rh) that Al-Hussein Bin Bashaar asked him about a Mas’alah in relation to At-Talaaq (divorce) and then he said: If he does that then he has broken an oath. And so Al-Hussein replied to him: O slave of Allah, verily a person has given me a Fatwaa that if he did that he would not break his oath. So he (Ahmad) said: You know the Halaqah of the Madaniyeen, a Halaqah Bi Rasaafah. So he said: He gave me the verdict, indeed he made it Halaal. He said: Yes

Idan wani lamari ko wani abu ya faru ga 'Aammiy (Muqallid) kuma bai san Hukm Ash-Shar'iy a kansa ba, to Ash-Shaari' (Mai Shari'a) ya umarce shi da ya tambayi 'Ulamaa (malamai masu ilimi). Allah (SWT) ya ce:

If an incident or reality comes before the ‘Aammiy (Muqallid) and he does not know the Hukm Ash-Shar’iy for it, then the Shaari’ (Legislator) has directed him to ask the ‘Ulamaa (people of knowledge). Allah (swt) said:

Kuma Mufti yana daga cikin Ahlu-dh-Dhikr (masana ilimin nassoshi).

And the Mufti is from amongst the Ahlu-dh-Dhikr (people of knowledge of the texts).

Daga cikin sharuddan (Shuroot) na Mufti akwai:

From amongst the conditions (Shuroot) of the Mufti are:

1 – Cewa shi faqihi ne, mai ilimi game da hukunce-hukuncen Shari'a masu yawa, kuma ya yi nazari a kan maganganun madhhabobi masu yaɗuwa, duk da cewa ba sharadi ba ne a gare shi ya zama mujtahidi. 2 – Cewa yana bayar da hukuncin mas'alar (batu ko tambaya) da aka gabatar masa, kuma yana neman gaskiya a cikinta ba tare da yin la'akari da manufofi (niyya ko burin) na masu mulki ba.

1 – That he is a Faqeeh and knowledgeable of a host of Ahkaam Ash-Shar’iyah and had studied the wide spread statements of the Madhaahib whilst it is not a condition for him to be a Mujtahid. 2 – That he provides the Hukm for the Mas’alah (issue or question) that has been presented before him and he approaches it seeking the Haqq without paying any regard to the Maqaasid (aims or intent) of the rulers.

3 – Cewa ya zaɓa wa mai neman fatwa daga cikin ra'ayoyin da ya zaɓa wa kansa. Don haka, ba ya zaɓa wa kansa abin da yake mafi sauƙi daga cikin ra'ayoyin, sannan ya zaɓa wa wasu ra'ayoyin da suka fi tsanani ko wahala su bi. 4 – Cewa yana bayar da Hukuncin Shari'a ga al'amarin da aka gabatar masa tare da Dalilin da yake dogara a kansa, kuma yana zaɓar dalilai mafi ƙarfi wajen nuna hukuncin.

3 – That he selects for the one seeking the Fatwaa from the opinions that he has chosen for himself. As such, he does not choose for himself that which is the easiest from amongst the opinions whilst selecting the most severe or hardest opinions for others to follow. 4 – That he provides the Hukm Ash-Shar’iy for the issue presented to him along with the Daleel that it is based upon and chooses the evidences that are the strongest in respect to indicating the Hukm.

5 – Cewa Mufti dole ne ya kasance yana da matsayin taqwa da tsoron Allah, kuma yana tsayawa a kan iyakokin Ahkaam Ash-Shar'iyyah, yana tsare kansa a cikinsu. Wannan saboda abin ƙyama a wurin Allah shi ne waɗanda suke faɗar abin da ba sa aikatawa (dubi: Suratu As-Saff, Aya ta 2-3).

5 – That the Mufti is of a level of Taqwaa and piety and adheres or restricts himself to the Ahkaam Ash-Shar’iyah. That is because the most despised in the sight of Allah are those who say that which they don’t do (ref: Soorah As-Saff Aayah 2-3).

6 – Idan mas'alar da ake tambayar sa a kanta ta kasance abar takaddama ko sabanin ra'ayi, to Mufti yana zaɓar abin da ya fi rinjaye a zatonsa (Ghalab 'Alaa Zhannihi) cewa shi ne daidai.