بيع المحرمات للكفار .. نظرة شرعية
Selling Prohibited Items to Non-Believers: A Sharia Perspective
Translated by: Reza Ervani bin Asmanu
This article about Selling Prohibited Items to Non-Believers: A Sharia Perspective is included in the Islamic Question and Answer Category
السؤال:
Question:
ما حكم بيع المحرمات لمن يستحلها، كالكفار؟ وهل يؤثر في الحكم القول: إن الكفار ليسوا مخاطبين بفروع الشريعة،
What is the ruling on selling prohibited things to those who consider them permissible, such as non-believers? Does the opinion stating that non-believers are not addressed by the branches of Sharia (furu’ asy-syari’ah) affect this ruling?
فقد جرى بيني وبين أحدهم نقاش، فاستدل عليّ بقول المصطفى عليه الصلاة والسلام: “إن الله إذا حرّم شيئًا، حرّم ثمنه”،
A discussion took place between me and someone else, and he cited as evidence the words of the Chosen One (peace and blessings be upon him): “Indeed, if Allah prohibits something, He prohibits its price.”
فذكرت له أنه بافتراض أن الكفار ليسوا مخاطبين بفروع الشريعة، لا يكون الله حرّم تلك المحرمات عليهم، وإنما هي حلّ لهم؛ وعليه فتنتفي حجية الحديث، وأشباهه في هذا الباب. آمل إجابة طالب علم، لا إجابة مستفتٍ، فالحاجة إليها ماسّة في مجتمعات الغرب -جزاكم الله كل خير-.
I mentioned to him that assuming non-believers are not addressed by the branches of Sharia, then Allah would not have prohibited those things for them, rather they would be permissible for them; therefore, the authoritative nature of the hadith and its likes in this chapter would be negated. I hope for an answer intended for a student of knowledge, not a common seeker of a fatwa, as the need for it is urgent in Western societies—may Allah reward you with all goodness—.
الإجابــة:
Answer:
الحمد لله، والصلاة والسلام على رسول الله، وعلى آله وصحبه، أما بعد: فالراجح أن الكفار مخاطبون بفروع الشريعة، وهذا قول جمهور العلماء، قال ابن النجار في شرح الكوكب المنير:
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, his family, and his companions. To proceed: The strongest opinion is that non-believers are addressed by the branches of Sharia (mukhatabun bi furu’ asy-syari’ah), and this is the opinion of the majority of scholars (jumhur). Ibn al-Najjar said in Sharh al-Kawkab al-Munir:
“والكفار مخاطبون بالفروع -أي: بفروع الإسلام-، كالصلاة، والزكاة، والصوم، ونحوها، عند الإمام أحمد، والشافعي، والأشعرية، وأبي بكر الرازي، والكرخي، وظاهر مذهب مالك، فيما حكاه القاضي عبد الوهاب، وأبو الوليد الباجي؛ وذلك لورود الآيات الشاملة لهم، مثل قوله تعالى: “يَا أَيُّهَا النَّاسُ اعْبُدُوا”، وقوله تعالى: “يَا عِبَادِ فَاتَّقُونِ”، وقوله عز وجل: “وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ”، وقوله تعالى: “كُتِبَ عَلَيْكُمُ الصِّيَامُ”، وقوله تعالى: “وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ”، وقوله عز وجل: “يَا بَنِي آدَمَ”، وقوله أيضًا: “يَا أُولِي الْأَبْصَارِ”.” اهـ.
“Non-believers are addressed by the branches—meaning the branches of Islam—such as prayer, zakat, fasting, and the like, according to Imam Ahmad, ash-Syafi’i, the Ash’aris, Abu Bakr al-Razi, al-Karkhi, and the apparent view of the Maliki school as reported by al-Qadhi Abdul Wahhab and Abu al-Walid al-Baji. This is due to the presence of verses that include them, such as the words of Allah the Almighty: ‘O mankind, worship…’, His words: ‘O My servants, then fear Me’, His words: ‘And establish prayer and give zakat’, His words: ‘Fasting is prescribed for you’, His words: ‘And [due] to Allah from the people is a pilgrimage to the House’, His words: ‘O children of Adam’, and also His words: ‘O you who have vision’.” (End).
والمقصود بخطابه بها، أنه يعاقب عليها في الآخرة، لا أنه يُطالب بفعلها في الدنيا، قال زكريا الأنصاري في أسنى المطالب: “فالكافر الأصلي مخاطب بها خطاب عقاب عليها في الآخرة؛ لتمكنه من فعلها بالإسلام، لا خطاب مطالبة بها في الدنيا؛ لعدم صحتها منه.” اهـ.
What is meant by them being addressed by it is that they will be punished for it in the Hereafter, not that they are required to perform it in this world (while still in a state of disbelief). Zakariya al-Anshari said in Asna al-Mathalib: “The original non-believer is addressed by it in the sense of a decree of punishment in the Hereafter; because he was capable of performing it by embracing Islam, not a decree of requirement to perform it in this world; because it would not be valid from him.” (End).
وقال في شرح الكوكب المنير: “والفائدة، أي: فائدة القول بأنهم مخاطبون بفروع الإسلام، كثرة عقابهم في الآخرة، لا المطالبة بفعل الفروع في الدنيا، ولا قضاء ما فات منها.” اهـ.
It is stated in Sharh al-Kawkab al-Munir: “The benefit—meaning the benefit of the opinion that they are addressed by the branches of Islam—is the increase of their punishment in the Hereafter, not the requirement to perform the branches in this world, nor to make up what was missed of them.” (End).
ونقل ابن النجار عن النووي قوله: “ومرادهم في كتب الأصول: أنهم يعذبون عليها في الآخرة، زيادة على عذاب الكفر، فيعذبون عليها، وعلى الكفر جميعًا، لا على الكفر وحده.” اهـ.
Ibn al-Najjar narrated from an-Nawawi his saying: “Their meaning in the books of Usul is: that they will be punished for them in the Hereafter, in addition to the punishment for disbelief. Thus, they will be punished for them and for disbelief together, not for disbelief alone.” (End).
ومما استدل به جمهور العلماء على ما ذهبوا إليه:
Among the evidence used by the majority of scholars for their position are:
– قول الله تعالى: (الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَاباً فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ) [النحل:٨٨]، قال ابن النجار: “أي: فوق عذاب الكفر، وذلك إنما هو على بقية عبادات الشرع.” اهـ.
– The words of Allah the Almighty: “Those who disbelieved and averted [others] from the way of Allah – We will increase them in punishment over [their] punishment for what corruption they were causing.” [An-Nahl: 88]. Ibn al-Najjar said: “Meaning: over the punishment for disbelief, and that is only for the rest of the acts of worship of the Sharia.” (End).
– قوله تعالى: (وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا) [آل عمران:٩٧].
– The words of Allah the Almighty: “And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way.” [Ali Imran: 97].
وجه الدلالة أن لفظ: (الناس) اسم جنس، معرف بأل الاستغراقية، فيشمل جميع الناس، والكفار من جملة الناس، ولا يوجد مانع عقلي من دخول الكفار في هذا الخطاب، والمانع العقلي هنا هو فقد التحكم من الفعل، والكافر يمكنه أن يحجّ؛ بأن يقدم قبله الإيمان، كما أن المسلم المحدث يوصف بالتمكن من الصلاة؛ بأن يقدِّم عليها الطهارة، ولا يوجد مانع شرعي كذلك؛ لأنه لو وجد لعرفناه.
The point of evidence is that the term “An-Nas” (people) is a generic noun defined by the definite article of inclusion (al-istighraqiyah), so it includes all people, and non-believers are among people. There is no rational obstacle to non-believers being included in this address. The rational obstacle here would be the inability to perform the act, yet a non-believer can perform Hajj by preceding it with faith. Just as a Muslim in a state of ritual impurity is described as capable of prayer by preceding it with purification. Likewise, there is no legal (Sharia) obstacle; for if there were, we would have known it.
– قوله تعالى عن أهل النار: (مَا سَلَكَكُمْ فِي سَقَرَ * قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ * وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ * وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ * وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ) [المدثر:٤٢-٤٦]،
– The words of Allah the Almighty concerning the people of the Fire: “[They will ask], ‘What led you into Saqar?’ They will say, ‘We were not of those who prayed, nor did we used to feed the poor. And we used to enter into vain discourse with those who engaged [in it], and we used to deny the Day of Recompense’.” [Al-Muddatstsir: 42-46].
وجه الدلالة: أن الله تعالى أخبر عنهم أنهم إنما عاقبهم يوم القيامة، وسئلوا عما عاقبهم لأجله، فاعترفوا بأنهم عوقبوا على ترك إقامة الصلاة، وإطعام الطعام، فدل على أن الخطاب متوجه إليهم بالعبادات.
The point of evidence: Allah the Almighty informed about them that He punished them on the Day of Resurrection, and they were asked about what they were punished for, so they admitted that they were punished for neglecting to establish prayer and for not feeding the poor. This indicates that the address of worship is directed toward them.
– قوله تعالى: (وَوَيْلٌ لِلْمُشْرِكِينَ* الَّذِينَ لا يُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ) [فصلت:٦-٧].
– The words of Allah the Almighty: “And woe to the polytheists – those who do not give zakah, and in the Hereafter they are disbelievers.” [Fushshilat: 6-7].
وجه الدلالة: أن الله تعالى توعد المشركين على شركهم، وعلى ترك إيتاء الزكاة، فدل ذلك على أنهم مخاطبون بالاثنين معًا؛ لأنه لا يتوعد على ترك ما لا يجب على الإنسان.
The point of evidence: Allah the Almighty threatened the polytheists for their polytheism and for neglecting to give zakat. This indicates that they are addressed by both together; because a threat is not made for neglecting something that is not obligatory upon a person.
– قوله تعالى: (فَلا صَدَّقَ وَلا صَلَّى * وَلَكِنْ كَذَّبَ وَتَوَلَّى) [القيامة:٣١-٣٢]،
– The words of Allah the Almighty: “And he had not shown belief, nor had he prayed. But he denied and turned away.” [Al-Qiyamah: 31-32].
وجه الدلالة: أن الله تعالى ذم -هنا- الكفار لتركهم الصلاة، وهي من فروع الشريعة؛ مما يدل على أن الكفار مكلفون بالفروع.
The point of evidence: Allah the Almighty censured non-believers here for neglecting prayer, which is one of the branches of Sharia; this indicates that non-believers are duty-bound (mukallaf) regarding the branches.
وغير ذلك من الأدلة على قوة مذهب الجمهور.
And other evidences point to the strength of the majority view.
مع العلم أن العلماء قد أجمعوا على خطاب الكفار بأصل الإيمان، والعقوبات -كالحدود، والقصاص-، والمعاملات -كالبيع، والشراء-، قال في التوضيح: ذكر الإمام السرخسي لا خلاف في أن الكفار يخاطبون بالإيمان، والعقوبات، والمعاملات، وبالعبادات في حق المؤاخذة في الآخرة؛ لقوله تعالى: مَا سَلَكَكُمْ فِي سَقَرَ.
It should be noted that scholars have reached a consensus (ijma’) on the address to non-believers regarding the foundation of faith, punishments—such as hudud and qishash—and transactions—such as buying and selling. It is mentioned in At-Tawdhih: “Imam al-Sarakhsi mentioned that there is no disagreement that non-believers are addressed by faith, punishments, transactions, and worship in terms of accountability in the Hereafter; based on His words: ‘What led you into Saqar’.”
وقال التفتازاني في التلويح شرحًا لذلك: اعلم أن الكفار مخاطبون بالثلاثة: الأول مطلقًا إجماعًا، أما بالعبادات، فهم مخاطبون بها في حق المؤاخذة في الآخرة اتفاقًا أيضًا. اهـ. وقال ابن النجار في شرح الكوكب المنير: “كما أنهم مخاطبون بالإيمان، والإسلام إجماعًا؛ لإمكان تحصيل الشرط، وهو الإيمان.” اهـ. يقصد أن تحصيل الإيمان شرط لصحة العبادات منهم، فوجب عليهم.
At-Taftazani said in al-Talwih, explaining this: “Know that non-believers are addressed by the three: the first (faith) absolutely by consensus, and as for acts of worship, they are addressed by them in terms of accountability in the Hereafter by agreement as well.” (End). Ibn al-Najjar said in Sharh al-Kawkab al-Munir: “Just as they are addressed by faith and Islam by consensus; because it is possible to fulfill the condition, which is faith.” (End). He means that obtaining faith is a condition for the validity of worship from them, so it is obligatory upon them.
والسبب في تكليف الكفار بالمعاملات: أن المعاملات قُصِد بها الحياة الدنيا، فالكفار بها أنسب؛ لأنهم آثروا الحياة الدنيا على الآخرة.
The reason for burdening non-believers with transactions is that transactions are intended for the life of this world, so non-believers are more suited for them since they preferred the life of this world over the Hereafter.
والسبب في تكليفهم بالعقوبات: أن العقوبات قصد بها الزجر عن ارتكاب أسبابها، والكفار أحق بالزجر، وأولى به من المؤمنين.
The reason for burdening them with punishments is that punishments are intended to deter (zajr) from committing the causes behind them, and non-believers are more deserving and worthier of deterrence than believers.
ومن هذا تعلم -أيها السائل الكريم-؛ أن الكفار مخاطبون بأحكام المعاملات، بإجماع العلماء، ولا مدخل للقول بعدم مخاطبتهم بفروع الشريعة في المسألة المذكورة. وبناءً على ذلك؛ فإنه لا يحل أن نبيع لهم، أو أن نشتري منهم شيئًا حرّمه الله في شريعة الإسلام الخاتمة، وراجع في هذا الفتوى الأخرى هنا
From this, you know—O noble questioner—that non-believers are addressed by the rulings of transactions according to the consensus of scholars, and there is no room for the opinion that they are not addressed by the branches of Sharia in the aforementioned issue. Based on that, it is not permissible for us to sell to them, or buy from them, something that Allah has prohibited in the final Sharia of Islam. Please refer to other fatwas here:
والله أعلم.
And Allah knows best.
Source: IslamWeb
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