‘Urf — bu jamiyat odatlanib qolgan, o‘zlashtirilgan va nutq hamda amaliyotda, hayotida davom ettirib kelayotgan narsadir va u jamiyatning takrorlanib keladigan odatini ifodalaydi.

The ‘Urf is what the society is accustomed to, made habitual and proceeds upon in its life in terms of speech and action and it represents the repetitive custom of the society.

Ba'zi musulmon faqihlari, masalan, al-Molikiya va al-Hanafiya, nass (matn) bo'lmagan hollarda, voqelikdagi biror holatga hukm berishda urfni tashri' (qonun chiqarish) uchun dalil sifatida hisoblaganlar. Biroq, kofirlarga nisbatan urf insoniy qonunning asosiy va bosh manbai hisoblanadi.

Some of the Fuqahaa of the Muslims like Al-Maalikiyah and Al Hanafiyah counted it as a Daleel for Tashree’ (making legislation) in the case where there is no Nass (text) (applying) upon a (given) reality from amongst the realities. However, the ‘Urf in respect to non-Muslims represents a fundamental and main source for the man-made law.

G‘arbliklar, umuman olganda, hayotlarini va ijtimoiy munosabatlarini tartibga soluvchi qonunlarni o‘rnatadilar hamda ular orasida yuzaga keladigan muammolarni ‘urf asosida yoki odatlar va an’analar jihatidan o‘zlari ko‘nikib qolgan narsalar asosida hal qiladilar.

The Westerners, in general, set the laws that regulate their life and their societal relationships and treat the problems arising amongst them based upon the ‘Urf or based upon what they have become accustomed to in terms of customs and traditions.

Demak, aynan 'Urf (odat-tamoyil) biror ish, amal yoki so'zning joiz ekanligini belgilaydi va shu sababli kishi uni amalga oshirishdan man etilmaydi. Xuddi shunday, 'Urf biror ish, amal yoki so'zning harom ekanligini belgilaydi va shu sababli kishi undan saqlanishi shart.

Consequently, it is the ‘Urf that determines that a certain matter, action or speech is permissible and so the person is not prevented from undertaking that. Just as the ‘Urf determines that a particular matter, action or speech is impermissible and as such the person must avoid it.

Shu asosga ko'ra, ularning hukmlari (ahkom) odatlarning o'zgarishi va turlicha bo'lishiga qarab ochiq bo'lib, o'zgarishga, ixtilofga va ziddiyatga moyil bo'lib qolgan. Shuning uchun bir xil masala bir xalq uchun ruxsat etilgan bo'lsa, boshqa xalq uchun harom bo'lishini ko'rasiz; va bir zamonda ruxsat etilgan narsa boshqa zamonda harom bo'lishi mumkin.

It us upon this foundation or basis that their Ahkaam (rulings) have become open and susceptible to change, difference and contradiction in accordance to the change in customs and their differing. Therefore, you find that the same matter is permissible with a certain people whilst it is impermissible with another and what is permissible in a certain time is impermissible in another time.

Masalan, Britaniyadagi Avvom palatasi, ya'ni ularning qonun chiqaruvchi hokimiyatini ifodalovchi palata, so'nggi yillarda gomoseksualizmni ruxsat etilgan deb topdi, holbuki bu xunuk amal oldin taqiqlangan edi. U buni so'nggi paytlarda Britaniya jamiyatida keng tarqalgan va hukmron bo'lgan "'urf" asosida ruxsat etilgan deb qildi.

For example, the House of Commons in Britain, which represents their legislative authority, made homosexuality permissible in recent years whilst this ugly act had been forbidden previously. It made it permissible based upon the ‘Urf that has prevailed and dominated over the British society in recent times.

Shu sababli, 'urf asosida qurilgan hukmlar 'urf qayerga burilsa, o'sha tomonga buriladi va 'urf biror narsani bekor qilsa, o'sha narsa ham haqiqiy bo'lmay qoladi. Demak, agar 'urf va 'odat (odat va me'yor) o'zgarib, makruh (yoqtirilmaydigan) narsa mahbub (sevimli) bo'lib qolsa, inson tomonidan yaratilgan qonunlar uni joiz (qonuniy) qiladi. Xuddi shunday, agar sevimli bo'lgan narsa yoqtirilmaydigan bo'lib qolsa, u harom qilinadi.

Due to this the Ahkaam that have been built upon the premise of the ‘Urf revolve with it wherever it revolves and a matter becomes invalid when the ‘Urf invalidates it. Consequently, if the ‘Urf and ‘Aadah (custom and norm) change and that Makrooh (hateful matter) becomes Mahboob (loved), the man-made laws then make it permissible (or legal). Similarly, if that liked matter becomes hateful, it is forbidden.

Shu sababli, insonlar tomonidan yaratilgan qonunlarda vaqt o'tishi bilan o'zgarishlar va moslashuvlar yuz berayotganini ko'ramiz, toki ular xalqning odatlari va me'yorlariga mos bo'lsin.

For this reason, we notice that changes and adjustments take place in respect to the man-made laws from one time to another so that they are in line with the customs and norms of the people.

Demokratik tizimda siyodat (hokimiyat) shuning uchun xalqqa tegishli bo'ladi va uning siyodati xalqning xohlagan qonunlarini hamda ularning urf-odatlariga mos keladigan qonunlarni tanlashni o'z ichiga oladi.

The Siyaadah (sovereignty) in the democratic system therefore belongs to the nation (or people) and its Siyaadah includes choosing the laws that they wish and which agree with their customs.

Shu bilan birga, Islomdagi siyosat Shar'a (islomiy qonunchilik)ga tegishlidir va musulmonlar hukmlarini Shar'adan olishga majburdirlar. Alloh Taolo aytadi:

This is whilst the Siyaadah in Islaam belongs to the Shar’a (Islamic legislation) and the Muslims are obligated to take their Ahkaam (rulings) from the Shar’a. Allah Ta’Aalaa says:

Allohga (SWT) va Uning Elchisiga (ﷺ) murojaat qilish — bu Allohning Kitobiga va Uning Elchisi ﷺning Sunnatiga murojaat qilish demakdir.

Referring to Allah (swt) and His Messenger (saw) means referring to the Kitaab of Allah and the Sunnah of His Messenger.

Insoniy qonunlar olimlari 'urfning haqiqiyligi va unga amal qilish bilan bog'liq shartlarni belgilaganlar. Ular quyidagilardir:

The scholars of man-made laws have stipulated conditions related to the validity of the ‘Urf and acting in accordance to it. They are as follows:

1 – Bu yaxshi kelishilgan (maqbul) ekanligini va bu yerda ular 'Urf jamoat (umumiy) manfaatni amalga oshirishini nazarda tutishadi. Chunki ularning hayotdagi mezoni jamiyat a'zolarining eng ko'p sonining moddiy manfaatining eng katta ulushini amalga oshirishdir. 2 – Adolat. Bu bilan ular 'Urf jamiyat ichida amal qilayotgan adolat tushunchasiga qarshi chiqmasligini nazarda tutishadi. Shunday qilib, ularning qarashida adolatga misol: vasiyat yozilmagan holatda ayol merosdan erkak oladigan miqdorning o'zini oladi.

1 – That it is well met and here they mean that the ‘Urf realises a public (general) benefit. That is because their criteria in life is to realise the greatest portion of material benefit for the greatest number of the individuals of the society. 2 – Justice and they mean by this that the ‘Urf does not oppose the prevailing concept of justice within the society. So an example of justice in their view is that the woman takes the same amount from the inheritance as the man in the case where a will has not been written.

3 – Ta'kidki, "urf" umumiy bo'lishi, ya'ni u xulq-atvor sodir bo'ladigan joy jihatidan yoki u sodir bo'ladigan odamlar orasida keng tarqalgan bo'lishi nazarda tutiladi. Bu ishlab chiqarish va kasbiy odatlarga o'xshaydi va bunga xos (yoki maxsus) odat deyiladi.

3 – That the ‘Urf is general and they mean by this that it is general in respect to the place in which the conduct occurs or that it is general in respect to the people that it occurs amongst. This is like the manufacturing and professional customs and this is called the specific (or special) custom.

4 – ‘Urf (odat) bilan Shariat matnlaridan birortasiga zid yoki unga qarama-qarshi bo‘lmasligi, garchi qoida odatni e’tiborga olish zarurligini bayon qilsa ham.

4 – That the ‘Urf is not contrary or in opposition to a text from the texts of the constitution even though the constitution states that the custom is to be taken.