Tuesday,29August2017

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Shari’ahPrinciplesforHalaalStandardization

As aMufti, a personwho is in charge of a Halaal Certification Body, amember of thePakistaniHalaalTechnicalDepartmentandapersonwhohasbeeninvolvedinpreparing,implementingandstudyingtheoutcomesofvariousHalaalStandardsatvariouslevelsandstagesoverthelast6years,IwouldliketopresentanacademicoverviewoftheHalaalandHaraamStandardswhichhavealreadybeenpreparedorarecurrentlybeingpreparedbothlocally and internationally. This document has been prepared with the hope thatorganisationsinvolvedinpreparingHalaalStandardswouldbeabletoderivebenefitfromitand, insodoing,achievethedesiredobjectiveoftheHalaalStandardswhichtheyarepreparing.

WrittenBy:MuftiYusufAbdur-RazzaaqChiefExecutiveOfficer:

SANHAHalaalAssociatesPakistanFundamentalPrinciplesforDeterminingStandardsIt is imperativetobearthefollowingbasicprinciples inmindwhenpreparingstandardsforanything,whateveritmaybe.Theseprinciplesinclude:1. WhyisthereaneedforaHalaalStandard?2. Whoisthetargetmarketofthisstandard?3. Whataretheobjectivesofthisstandard?4. Whatisthescopeofthisstandard?

5. Whataretheprinciplesuponwhichthisstandardwillbebased?6. Whowillpreparethisstandard?If one studies any standard on the planet, all these points are taken intoconsideration during the preparation phase to ensure that it is of benefit tosocietyandameansofitsupliftmentandprogress.However,theresponsibilityisfargreaterwhenitcomestopreparingaHalaalStandard,becausethescopeofanyotherstandard is restrictedto theworldlyaffairsofmankindwhereasHalaalStandardsaffectboththeirworldlyaffairsaswellastheoutcomeoftheirlifeinthehereafter.Hence,beforegoinganyfurther,weneedtounderstandtheanswerstotheabove-mentioned6questions.(1) WhyisthereaneedforaHalaalStandard?Inordertoanswerthisquestion,wefirstneedtounderstandthemeaningof“Halaal”becauseitisthefoundationuponwhichalltheHalaalStandardsoftheentireworldarebased.Whatis“Halaal”?Theword“Halaal”isanArabicwordwhichliterallymeans“untyingaknot”and,itstechnicalmeaningintheShari’ahis“toalloworpermit”.ThiswordhasbeenusedwiththemeaningofpermissioninvariousplacesintheQuranKareem.Forexample:

یام لیلة لكم أحل • فث الص لھن لباس وأنتم لكم لباس ھن نسآئكم إلى الر“Youhavebeenpermittedtogotoyourwivesduringthenightsofthefasting

month–theyaregarmentsuntoyouandyouaregarmentsuntothem.”

Ithasalsobeenusedwithreferencetobusinesstransactions:

م البیع هللا وأحل • با وحر الر“…WhereasAllahhaspermittedbusinessandprohibitedinterest.”

Theverysamewordhasbeenusedwhileexplainingthelimitsandregulationsregardingman’sfoodandnourishment:

ا رزقكم هللا حالال طیبا • وكلوا مم“AndeatfromthatwhichAllahprovidedforyou–whichisHalaalandpure.”

Islamisacompletesystemandwayoflifewhichiswhyitaddresseseachandevery aspect ofman’s needs together with setting a standard for howmanshouldconducthimself ineachsphereofhis life.Therefore,determining theHalaalStandardsandprinciplesforfoodisthesolerightoftheIslamicShari’ahandcanonlybepreparedinlightoftheprinciplesoftheShari’ah.IftheIslamicprinciples and regulations are not taken into consideration while preparingthesestandards,theShari’ahwillnotrecogniseitasaHalaalStandardanditwillneverbeacceptabletoanyMuslimsociety.TheShari’ahStatusofHalaalFoodAccordingtotheShari’ah,HalaalfoodisrelatedtotheconceptofDiyaanaatorPurelyWorship.Thismeansthatitissomethingwhichissolelytheprerogativeof Allah d and His right alone. Other examples ofDIyaanaat include prayer,fasting,pilgrimageetc.Therefore, it isonly theShari’ah thathas the right todeterminetheconditionsandclausesofthisbranchofIslam.Thus,only theMuslimshave the right todetermine the standardsaswell assupervisetheHalaalCertificationprocess–non-Muslimsareneithereligiblenorentitledtofulfilthisduty.Thereasonforthisissimple:theydonotevenbelievethatIslamisthetruereligion,nordotheyimplementanyofitslawsintheirlives.Nomatterhowskilledanon-Muslimmaybeatplanningandorganizing, theresponsibilityofmakingthearrangementsforHajj(Pilgrimage)maynotbegivento him. In fact, he may not even enter the boundaries of theHaram (HolySanctuary). Nomatter how sharp the eyesight of a non-Muslimmay be, histestimonytohavingsightedthenewmoonforRamadhaanorEidwillneverbeaccepted.ThisiswhyMuslimsaroundtheworldmaketheirownarrangements

and moon-sighting committees to see the moon. They do not ask NASA toannounceit.CertificationofHalaalfood,witnessingitandtestifyingtoit issuchadelicatematterthatthestatementorverificationofasinfulMuslimwillnotbeacceptedregarding it. How, then, can the testimony of a non-Muslim be acceptedregardingthesematters?(2) Whoisthetargetmarketofthisstandard?Since Islam has ordained upon theMuslims that they should only consumeHalaalfoodanditistheirreligiousdutytocomplywiththisinjunction,therefore,thisStandardisactuallybeingdrawnupforthebenefitoftheMuslims.IftheirShari’ah needs are not being addressed by the Standard, it would (from aMuslim’s point of view) be detrimental to them both in this life and in theafterlife. Nevertheless, there is nothing preventing the entiremankind frombenefittingfromHalaalfood.(3) Whataretheobjectivesofthisstandard?ThepurposeofhavingHalaalStandardsistoensurethatallthefoodwhichisconsumedbyMuslimsaroundtheworldarepreparedandcertifiedaccordingtothat particular Standard so that theMuslims can eat itwithout the slightestreservationsandfulfiltheirShari’ahdutyofeatingonlythatwhichisHalaal.(4) Whatisthescopeofthisstandard?The scope of the Halaal Standard is the preparation of Halaal food stuffs,supervision of the preparation process etc. uponwhich the success of everyMuslim’sworldlylifeandafterlifedepends.(5) Theprinciplesuponwhichthisstandardwillbebasedare:

The fundamental principle uponwhich the Standard has to be based is theShari’ah.Thismaybedividedinto2parts:

1. Strictlyreligiousandrelatedtoworship(Diyaanaat)2. Relatedtotransactionsanddealings(Mu’aamalaat)

TheFirstPart:Fromthispart,thebasisoftheHalaalStandardistobefoundintheQuran,theSunnahandtheirexplanation–i.e.IslamicJurisprudence.Onlythosestandardswhich are prepared in light of the above-mentioned three aspects of theShari’ahwillbeconsideredHalaalstandards.TheSecondPart:ThispertainstotherunningandadministrativedimensionoftheStandardandmaybedividedinto2parts,aswell:

1. If the Shari’ah itself has determined any specific method ofadministration,thatwillbegivenfirstpreference.

2. If the Shari’ah has not stipulated any specific method, practicalexperience may determine it on condition it is not contrary to anycommandoftheShari’ah.

(6) Whowillpreparethisstandard?Onehastosolicittheservicesofnumerousprofessionalswhendrawingupthisstandard.However,whoeverdrawsupthestandardwillhavetobeMuslim.Thisiswhy, in 2016, theMuslim countries rejected the ISO’s proposal to form aHalaal Standards Committee (to draw up a single, internationally applicableHalaalStandard)byvotingagainstit.

These professionals include professionals in the field of Shari’ah law, foodscientists, industrialspecialists,specialists indrawingupstandards,specialistsinthelanguageinwhichthestandardsarebeingdrawnupetc.Iftheabove-mentionedconditionsaremetwhendrawingupthestandards,itwill have the soul which a Halaal Standard needs to have and theMuslimsaroundtheworldwillbeabletoderivebenefitfromit.However,inthecurrentprevalentset-up,theseconditionsarenotgiventheirdueimportancewhichiswhatdrovemetowritethistreatise.AHumbleAppealfromOneBrothertoAnotherAs I have alreadymentioned, I have had the opportunity to read theHalaalStandardsofvariouscountriesduetomyassociationwiththefieldofHalaal.Forsometimenow,variousMuslimcountrieshavepreparedstandardsforHalaalcertification and accreditation. Having read these standards, I would like tomakeahumbleappealtomybrothersinthefraternity.ThereareseveraldiscrepanciesintheseStandards:

1. TheHalaalStandardsgenerallycompriseonlyafewpageswiththerestoftheStandardmerelyprovidingreferencestotheISOStandard.

2. AfewpagesofHalaalStandardshavebeenwrittenwiththerestoftheStandardliterallycopiedfromtheISOStandard,verbatim.

3. TheISOStandardwasadoptedinitsentiretywithonlyafewminorclausesaddedintoaccommodateHalaalmatters.

Inprinciple,Ifeelthatthethreeabove-mentionedmethodsdonotdojusticetoHalaalStandards,whichisagainsttheShari’ah,unwiseandundiplomatic.Thenegativeimpactwhichthishashadincludesthefollowing:• IhaveseentheStandardofacertainHalaalAccreditationOrganisation in

whichitwasnotevenconsiderednecessaryfortheHalaalCertificationBody

tobelongtoMuslimsforthesimplereasonthattheISOhasnotmentionedany such clause in their Standard, whereas the entire Muslim ummahunanimouslyagreesthat it isabasicconditionforanyHalaalCertificationBodytobeownedbyMuslims.

• IntheconditionsofaccreditationinacertainStandard,IreadthatthebodywasencouragedtotakeoutinsurancewhereasinsuranceisimpermissibleinIslamandanalternativesystem–Takaaful–isavailable.

• InthefinancialagreementofacertainHalaalAccreditedCertificationBody,itwasclearlywrittenthatthebodywouldcharge itsclients5%interest iftheydonotpaytheirfeeswithin30days–whereasinterestiscompletelyforbiddeninIslam.

ItisnottheISO’sfaultbecausetheambitofitsoperationinnotreligion,whereasHalaal Standardsarepurely religious innature. Therefore, itwas thedutyofthosewhodrewupthestandardtoscrutiniseeachandeveryclauseanddiscussit from a Shari’ah perspective so that dangerousmistakes of this nature areavoided.TheShari’ahbindsustodrawupanyandeverystandardstrictlyaccordingtoandwithintherulesandregulationsoftheShari’ah,especiallywhenitcomestopurelyreligiousmatters.ThisispreciselywhyIslamhasitsowncompleteandperfectsystemofmarriage,divorce,inheritance,business,socialanddomesticinteractionetc.Forthisreason,everysinglewordoftheHalaalStandardshouldbeourown.Thereisnothingwrongifwehaveto“borrow”aclauseregardingany secular aspect from any other standard. However, it should be doneaccordingtoourneeds,accordingtoourenvironment,inourownwordsandinourownstyle.Infact,thisistheverymethodthatisadoptedwhenanystandardisdrawnup,theworldover.Asevidenceformyclaim,IwillnowpresentsomeanecdotesfromIslamichistory:WhenRasoolullaahgmigratedtoMadinahMunawwarah,theSahaabahjwouldgather for prayerwithout being called andwithout any announcement. TheSahaabahjwereconsultedregardinganappropriatemethodofannouncingthe

time for prayer and were asked for their ideas. Some of the Sahaabah jsuggestedthemethodoftheotherreligiousgroupssuchasblowingatrumpetorbugle,blowingahorn,lightingafireetc.However,Rasoolullaahgdidnotliketoadoptthemethodofothers.Instead,heinstructedthemtowalkaroundandannounce the commencement of the prayer. During this time, some of theSahaabahjsawadreaminwhichtheAzaan(calltoprayer),asweknowittoday,wasbeing taught to themandRasoolullaahg approve this as themethodofcallingeveryonetoprayer.Inthestoryabove,theactualobjectivewasgatheringpeopletoprayandthisisan administrative issue.However, Islam showed its aweanddignity, kept itsexclusiveidentitybyimplementingitsveryowndistinctmethodofgatheringitsadherentsforprayerintheformoftheAzaanandshoweditsexpressdislikeforadoptingthemethodsandstyleofothers.AnotherstorycanbefoundinthebooksofHadith:Oneday,RasoolullaahgsawafewpagesoftheTorahinthehandsofHazrat‘Umarh.Seeingthis,hesaid:“WhydoyoufeeltheneedtoreadthiswhentheQuranhasbeenrevealedtoyou?BytheoathofAllah! IfMoosanwasalivetodayhewouldalsohavenootheroptionbuttofollowme.”In Mir-aatul Mafaateeh the commentary of Mishkaatul-Massbeeh, it ismentionedthatthecontentofthosefewpagesfromtheTorahonlycomprisedstoriesandadvice.Are we, the Muslims, so incompetent that we cannot draw up our ownstandards?Areweincapableofdeterminingandexpressingtheadministrativeclausesinourownwordsandwithourownphraseology?Thecherryonthecakeis thatweevengoas farassaying that it is indispensableandof theutmostimportancetoimplementtheinternationalstandardswhichwehavereferredto.AsfarasIamconcerned,theword“indispensable”isincorrectfrombothaShari’ahandtechnicaldimension.

Allowmetopresentanalternative:AsIhavementioned,aproposalwassenttotheISOlastyearthattheyshoulddrawupaHalaalStandardfortheMuslims.TheISOsentthisProposaltoallitsmembersandthemajorityoftheMuslimcountrieslikePakistan,Iran,Malaysiaetc.rejectedtheideasolelybecausetheissueofHalaalandHaraamisapurelyreligiousmatterandsolelytheprerogativeanddomainoftheMuslims.HalaalStandards are a representation of the Quran and Sunnah and it is only theMuslimswhohavetherighttointerprettheQuranandSunnah.SincetheISOisaprivate,non-Muslimownedandnon-Muslimrunorganisation,itdoesnothavetherighttoventureinthisdirection.BearinmindthattheISOclearlystatedthattheHalaalStandardswillbedrawnup by a committee consisting only ofMuslimmembers. However, since thisprojectwouldhavebeenrununderthesupervisionoftheISOanditwouldbeattributedtoandownedbyanon-Muslimorganisation–theISO–whichtheShari’ahdoesnotallow,theentireideawasrepudiated.MyQuestion:Aquestionarisesatthisjuncture:IfitisnotpermissibleintheShari’ahforanon-Muslim to determine and supervise any Halaal Standard and the Muslimcountrieshavealsovoicedtheiragreementwith its impermissibility,howcananyMuslimcountry,claimingtorepresenttheMuslims,adoptthestandardsofnon-MuslimsaspartoftheirShari’ahHalaalStandardsandthenforceeveryonetoacceptit?Thereasonwhythiscanneverbeallowedisthat,inbothcases,thenon-Muslims become shareholders, owners, and participants in determiningand explaining the Shari’ah Halaal Standards, whereas the adherents andfollowersofeveryreligionreservethesolerighttointerpretanddeterminetheirownindividualreligiousmattersandteachings1.

1Toputitbluntly,theJewswouldneverallowtheMuslimstosetupandsuperviseaninternationallybindingKosherAccreditationandCertificationBody,norwouldtheHindusoranyotherreligiousgroupeverallowtheMuslimstosetupandsuperviseasimilarorganisationfortheirreligiouslyordaineddietaryneeds.WhyshouldtheMuslimsthenallowthenon-Muslimssuchauthority?

Shari’ahTerminologiesintheHalaalAccreditationSystemIfonehastolookattheHalaalAccreditationSystemwhichiscurrentlyinplace,itaddressesavastarrayofadministrativeelementsinordertoensurethattheHalaalCertificationBodycanworkwithinastrongandconsolidatedstructurewhile ensuring that it can be properly evaluated, thereby increasing theconfidencewhichtheconsumershaveintheHalaalBody.Until now, people seem to have the impression that, since a popularinternational system has already been put in place, it seems appropriate tointegrateitintotheHalaalSystemsothatwedonotcutourselvesofffromtheworld.Inprinciple,thisnotionseemscorrectandIslamwouldneverinstructustocutourselvesofffromallcivilisation.Onthecontrary,Islamencouragesustoleadcommunalandsociallives.However,oneshouldunderstandthatthereissomelawortheotheroftheShari’ahlinkedtoeachclauseintheAccreditationSystem.Afewexamplesincludethefollowing:

a. AccreditationAccording to the Shari’ah, Halaal accreditation falls within the ambit of theHalaalCertificationBody’ssolediscretion(wilaayat-e-khaassah)duetowhichcertain aspects of the Shari’ah apply to it. This includesHuqooqullaah (solerights of Allahd), Qadhaa (administration of justice), Iftaa (passing Shari’ahrulings),Wakaalah (powerofattorneyoractingasa legalproxy),Shahaadah(givingShari’ahtestimony),Khabar(conveyinginformationwhichisvalidintheShari’ah)tonamethemainaspects.

b. CertificationTheShari’ahconsidersthisequaltoShari’ahtestimonywhichhasitsownsetofShari’ah rules. For this reason, the word “certification” has a far broadermeaningintheHalaalStandardsthanwhatithasinanyotherstandard.

c. Auditor

The Shari’ah considers the one who fulfils this duty to have 3 dimensions:inspector,proxyandwitness.Eachdimensionhasitsownsetofruleswhichareconnected to this person’s worldly and religious dealings. Hence, the HalaalAuditorhas a far greater responsibility thananyother auditor. Furthermore,monitoring things in this manner is established from the noble practice ofRasoolullaahg.HazratAbuHurayrahhhasnarratedthattheNobleMessengergonceenteredthemarketplaceassawsomeonesellingwheat.Heaskedthepriceofthewheatandtookahandfulofthewheatinordertoweighit.Uponenteringhisblessedhandintothemoundofwheat,hefeltthatthewheatontheinsideofthemoundwasmoistwhile theouter layerofwheatwasdry.Rasoolullaahgaskedhim:“Whatisthis?”Theshopkeeperrespondedthat:“Itrainedlastnightandsomeofthewheatgota littlewet.”Rasoolullaahg said:“If thatwasthecase,whydidn’t youplace thewetwheaton top so that thepeople can see it iswet?Remember–Whoeverdeceivesusisnotoneofus!”The above-mentioned terminologies already have their own independentmeaningsandstatusintheShari’ahandeachonecomeswithitsownsetofrulesandconditions.Thisdoesnotonlyhaveanimpactonthisworldlylife,butalsointroducesandconscientisesoneaboutthehereafterandthatissomethingfarsuperiortoanyinternationalstandard.However,weeitherneedtostudyourShari’ah or we need to put together a team that knows both Shari’ahterminologiesaswellastheterminologiesofthecurrentinternationalstandardsandisabletocombinethetwosothattheMuslimsareabletopractiseupontheShari’ahcompletelywhilesimultaneouslymeetingtheadministrativemarks.

• Wearecurrentlyadjustingandcross-referencingthePakistaniHalaalStandardaccordingtotheShari’ah,and–inshaaAllah–itwillbeavailableforscrutinyandpublicreviewverysoon.Finally,MyProposal:

Inmyopinion,wewillbeabletoderivemultiplebenefitsifweaccordthestatusofInformativeReferencestotheinternationalstandardsinsteadofaNormativestatustogetherwithchangingtheclausesaccordingtotheneedsanddemandsoftheShari’ahsoastopreserveboththeessenceandtheobjectivesofIslam.Aglaringexampleofthis is theconstitutionofeachcountry.Nocountrywouldever refer to the clauses in another country’s constitution. Instead, theymaintaintheirexclusivitysoastopreservetheirsovereigntyandauthority.DoestheShari’ahnotdemanditsownindependenceandsovereignty?Furthermore, ifwedonotdothis,wewillbeforcedtoamendourstandardswheneverthereisanamendmenttotheInternationalStandards.Forexample,adherencetotheQualityManualwascompulsoryaccordingtoISO9001-2006butthisnolongerapplies.Previously,itwascompulsorytohaveanM.R.whichhasnowbecomeredundant.IhavealsoheardsomenotablepeoplestatingthattheyonlyusetheISOoranyother International Standard as the Halaal Standard in order to obtaininternationalacceptance.Inresponsetothis,allowmetoaskafewquestions:IsittheMuslimsofthenon-MuslimswhoneedaHalaalStandard?Hence,doweneed the acceptance and acknowledgement of the non-Muslims or of thosepeople forwhomwearedrawingup anddetermining theHalaal Standards?Secondly, assuming we conform to and harmonise with the InternationalStandards,willwenotstillneedtheISO9001;17021and17025?Inotherwords,wouldyoubeabletoexportproductswhicharecertifiedHalaalaccordingtoHalaalStandardstothosecountrieswithoutanISO9001certification?Wouldthosecountriesaccepttheseproductsaccordingtotheir lawspurelybecausethey were prepared according to the Halaal Standards? Would a HalaalAccreditedBodyreceiveanISO17021or17025certificatepurelybecauseitisHalaalaccredited?Lookingatthecurrentschemeofthings,theanswertoallthesequestionsisaplain and simple NO! So, if this Halaal Standard cannot replace any other

InternationalStandard,howisitanintelligentmovetomakeitconformtoanyInternationalStandard?Inconclusion,Iwouldliketomakeasimplerequest–asanationalorganisation,we are entrustedwith the responsibility of fulfilling the rights ofmillions ofMuslims.Whateverwedo,doitwiththisinmindthatwewillhavetoexplainourselvesbeforeAllahdontheDayofJudgement.Indoingso,wewillsecureourworldlylifeaswellasoursalvationinthehereafter.

References )251: ص( القرآن غریب في المفردات-لساني من عقدة واحلل : وجل عز قولھ ومنھ العقدة، حل : الحل أصل1

ا وكلوا: تعالى هللا قال حالال، الشيء حل 1 رزقكم مم حالال هللا )251: ص( القرآن غریب في المفردات-]88/ المائدة[ طیبا

ھا فقیل الناس لللصالة كیف یجمع -صلى هللا علیھ وسلم-عن أبى عمیر بن أنس عن عمومة لھ من األنصار قال اھتم النبى 1 وقال -یعنى الشبور -لھ انصب رایة عند حضور الصالة فإذا رأوھا آذن بعضھم بعضا فلم یعجبھ ذلك قال فذكر لھ القنع

نصرف فا». ھو من أمر النصارى « قال فذكر لھ الناقوس فقال ». ھو من أمر الیھود « زیاد شبور الیھود فلم یعجبھ ذلك وقال سول فغدا على ر -قال -فأرى األذان فى منامھ -صلى هللا علیھ وسلم-بد ربھ وھو مھتم لھم رسول هللا عبد هللا بن زید بن ع

فأخبره فقال لھ یا رسول هللا إنى لبین نائم ویقظان إذ أتانى آت فأرانى األذان. قال وكان عمر بن -صلى هللا علیھ وسلم-هللا ما « لھ فقال -صلى هللا علیھ وسلم-ثم أخبر النبى -قال -عشرین یوما قد رآه قبل ذلك فكتمھ -رضى هللا عنھ -الخطاب

الل قم فانظر ما یا ب« -صلى هللا علیھ وسلم-فقال سبقنى عبد هللا بن زید فاستحییت فقال رسول هللا ». منعك أن تخبرنى ید لوال یر أن األنصار تزعم أن عبد هللا بن زقال فأذن بالل. قال أبو بشر فأخبرنى أبو عم». یأمرك بھ عبد هللا بن زید فافعلھ

مؤذنا.(ابوداؤد،باب بدء االذان) -صلى هللا علیھ وسلم-أنھ كان یومئذ مریضا لجعلھ رسول هللا اقوسا مثل وما في ذلك فقال بعضھم اتخذوا نابن جریج قال : أخبرني نافع أن ابن عمر كان یقول كان المسلمون حین قدموا المدینة یجتمعون فیتحینون الصالة لیس ینادى لھا فتكلموا ی

باب بدء ا بالل قم فناد بالصالة.(بخاری ،ناقوس النصارى وقال بعضھم بل بوقا مثل قرن الیھود فقال عمر أوال تبعثون رجال ینادي بالصالة ، فقال رسول هللا صلى هللا علیھ وسلم ی

الوحی)

عن أنس بن مالك قال

بشيء یعرفونھ فذكروا أن ینوروا نارا أو یضربوا ناقوسا فأمر بالل أن یشفع األذان ویوتر اإلقامة ذكروا أن یعلموا وقت الصالة

المربشفعمسلم،ا صحیح(۔نھ قال أن یوروا ناراو حدثني محمد بن حاتم حدثنا بھز حدثنا وھیب حدثنا خالد الحذاء بھذا اإلسناد لما كثر الناس ذكروا أن یعلموا بمثل حدیث الثقفي غیر أ

)ةوایتاراالقام االذان

؟ لقد أنتم كما تھوكت الیھود والنصارىعن جابر عن النبي صلى هللا علیھ وسلم حین أتاه عمر فقال إنا نسمع أحادیث من یھود تعجبنا أفترى أن نكتب بعضھا ؟ فقال : " أمتھوكون 1

]ةوالسن بالکتاب االعتصام ،باب ة[مشکو۔اتباعي " . رواه أحمد والبیھقي في كتاب شعب اإلیمانجئتكم بھا بیضاء نقیة ولو كان موسى حیا ما وسعھ إال

لتوراة فسكت فجعل یقرأ ووجھ رسول هللاعن جابر : ( أن عمر بن الخطاب رضي هللا عنھما أتى رسول هللا صلى هللا علیھ وسلم بنسخة من التوراة فقال یا رسول هللا ھذه نسخة من ا

رسول هللا صلى هللا علیھ وسلم فقال أعوذ باj من غضب هللا وغضب رسولھ وجھقال أبو بكر ثكلتك الثواكل ما ترى ما بوجھ رسول هللا صلى هللا علیھ وسلم فنظر عمر إلى یتغیر ف

تم عن سواء الذي نفس محمد بیده لو بدا لكم موسى فاتبعتموه وتركتموني لضللصلى هللا علیھ وسلم رضینا باj ربا وباإلسالم دینا وبمحمد نبیا فقال رسول هللا صلى هللا علیھ وسلم : " و

]ةوالسن بالکتاب االعتصام ،باب ة[مشکوالسبیل ولو كان حیا وأدرك نبوتي التبعني )

القبیلة. وقیل: األولى أن یقال: للعلمیة ووزن الفعل؛ ألن قولھ: (إنا نسمع أحادیث) أي حكایات ومواعظ (من یھود) قال األبھرى: غیر منصرف للعلمیة والتأنیث؛ ألنھ یجرى مجرى1

الجیم أي الصرف. (تعجبنا) بضم التاء وكسرأسماء القبائل التي لیست فیھا تأنیث لفظي، یجوز صرفھا حمال على الحي، وعدم صرفھا حمال على القبیلة، ویھود ال یجوز فیھا إال عدم

م (أنتم) كترى) أي أتحسن لنا استماعھا "فترى" یعني فتأذن. (أمتھوكون) أي متحیرون في اإلسالم، ال تعرفون دینكم حتى تأخذوه من غیر كتابكم ونبیتحسن عندنا، وتمیل قلوبنا إلیھا. (أف

ضاء) ئتكم بھا) أي بالملة الحنیفیة بقرینة الكالم (بیللتأكید (كما تھوكت الیھود والنصارى) أي كتحیرھم حیث نبذوا كتاب هللا وراء ظھورھم، واتبعوا أھوائھم ورھبانھم وأحبارھم. (لقد ج

لتبدیل والتحریف واإلصرار واألغالل، أي واضحة، حال من ضمیر "بھا". (نقیة) صفة "بیضا" أي ظاھرة صافیة خالصة، خالیة عن الشرك والشبھة. وقیل: المراد بھا أنھا مصونة عن ا

-أتى باألعلى واألفضل، واستبدال األدنى باألعلى مظنة التحیر. وقال الطیبي: "بیضاء نقیھ" حاالن مترادفان من الضمیر المفسر بالملة خالیة عن التكالیف الشاقة، وأشار بذلك إلى أنھ

م ذا كانت ھذه حالة موسى فیكف بكم؟ وأنت. (ولو كان موسى حیا) الخ. أي إ -صلى هللا علیھ وسلم -انتھى. وإنما أنكر علیھم؛ ألن طلبھم یشعر بأنھم اعتقدوا نقصان ما أتى بھ النبي

رحش المفاتیح ةمن قومھ مع وجودي.[مرعا تطلبون من ھؤالء المحرفین ما تنتفعون بھ. (ما وسعھ) أي ما جاز لھ (إال اتباعي) في األقوال واألفعال فكیف یجوز لكم أن تطلبوا فائدة

]ندھ ةالعلمی البحوث ةادار:،ط1/282۔المصابیح ةمشکو

)99/ 1( مسلم صحیح1

ثني) 102( ثنا: أیوب ابن قال جعفر، بن إسماعیل عن جمیعا حجر، وابن وقتیبة، أیوب، بن یحیى وحد هللا صلى هللا رسول أن ھریرة أبي عن أبیھ، عن العالء، أخبرني: قال إسماعیل، حد

ماء أصابتھ قال »الطعام؟ صاحب یا ھذا ما: «فقال بلال أصابعھ فنالت فیھا، یده فأدخل طعام صبرة على مر وسلم علیھ من الناس، راه ی كي الطعام فوق جعلتھ أفال : «قال هللا، رسول یا الس

»مني فلیس غش

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