Iftoo — bu muftiy so‘ralgan masala bo‘yicha so‘rovchiga Hukm ash-shar’iyni xabar berishidir, ya’ni u shu hukmga amal qiladimi yoki amal qilmaydimi. U bu hukmni bugungi kundagidek Daar ul-Iftoo (fatvolar uyi)da yoki boshqa istalgan joyda xabar qilishi mumkin.

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.

Shu bilan birga, qazo (hukm chiqarish) — bu qozi tomonidan sud majlisida, ya’ni Hukm ash-shar’iy doirasida, bu hukmni qo‘llash maqsadida majburlash tarzida bildirilishi bo‘lib, bu hukm qozidan va nizolashayotgan tomonlarga yoki huquqbuzarlarga qaratiladi, ular bu hukmdan rozi bo‘lsinlar yoki rozi bo‘lmasinlar. Qazo (sud qarori chiqarish) sud majlisidan, masalan, sud zalidan tashqarida amalga oshirilmaydi va kuchga ega bo‘lmaydi.

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.

Fatvo berish bilan bog'liq misol:

Example related to the giving of the Fatwaa:

Ahmad ibn Hanbal (rahimahullah) dan rivoyat qilinadi: al-Husayn ibn Bashshar undan talaq bilan bog‘liq bir masalani so‘radi, u esa dedi: "Agar u shunday qilsa, qasamini buzgan bo‘ladi." Shunda al-Husayn unga javob berdi: "Ey Allohning bandasi, haqiqatan, bir kishi menga fatvo berdi, agar u shunday qilsa, qasamini buzmaydi." Shunda u (Ahmad) dedi: "Sen Madinaliklarning halaqasini bilasanmi, Rasafadagi halaqani?" U dedi: "Unga fatvo berdi, haqiqatan, uni halol qildi." U dedi: "Ha."

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

Agar ‘Aammiy (muqallid) oldiga biror voqea yoki vaziyat kelib, unga nisbatan Hukm Ash-Shar’iy nima ekanini bilmasa, Ash-Shaari’ (Qonun chiqaruvchi) uni ‘ulamolardan so‘rashga buyurgan. Alloh (SWT) shunday degan:

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:

Va muftiy Ahlu-dh-Dhikr (matn ilmini biluvchi olimlar) orasidandir.

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

Mufti shartlari orasida:

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

1 – U faqih bo‘lishi va ko‘plab shar’iy hukmlarni bilishi, madhhablarning keng tarqalgan qarashlarini o‘rgangan bo‘lishi kerak, garchi mujtahid bo‘lishi shart qilinmagan bo‘lsa ham. 2 – U o‘ziga taqdim etilgan masala (muammo yoki savol) bo‘yicha hukm beradi va uni hukmdorlarning maqsad va niyatlariga hech qanday e’tibor bermasdan, haqni izlab yondashadi.

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 – U o‘zi uchun tanlagan fikrlar orasidan fatvo so‘rayotgan kishiga javob beradi. Shunday ekan, u o‘zi uchun eng yengil fikrlarni tanlamaydi, boshqalar amal qilishi uchun esa eng og‘ir yoki eng qattiq fikrlarni tanlamaydi. 4 – U o‘ziga taqdim etilgan masala bo‘yicha Shar’iy hukmni, shuningdek, uni asoslagan dalil bilan birga beradi va hukmni ko‘rsatishda eng kuchli bo‘lgan dalillarni tanlaydi.

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 – Muftiy taqvo va diyonat darajasida bo‘lishi va o‘zini Ahkomi shar’iyaga rioya qilishga va cheklashga majbur qilishi kerak. Chunki Allohning nazdida eng nafratlangan kishilar o‘zlari qilmaydigan narsani aytadiganlardir (manba: As-Saff surasi, 2-3-oyatlar).

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 – Agar mufti so‘ralayotgan masala ixtilof yoki ikki xil fikr mavzusi bo‘lsa, u o‘zining ustun (g‘alab ‘alo zannihi) deb hisoblagan qarashni tanlaydi.