Kahulugan ng Bangsamoro, Pilipino, Muslim at Islam

November 1, 2009

(October 23,  2009-Biyernes - Script na sinulat ni Alih Anso para sa programang “Buhay –buhay sa DXUP” (7:00-8:00 A.M) sa segment na “Nakaka”. Host -Lenyrose Bajar Sunio)

 

Host/Lenyrose: “Ikaw Kaibigan, alam mo ba ang kahulugan ng Bangsamoro, Pilipino, Muslim, At Islam? Alam mo ba kailan, saan dapat gamitin? Alam mo o hindi? Samahan ninyo kami ni Kaka Alih sa ating segment na  Nakaka…..”

 

(PLAY INTRO)

 

Kaka Alih:   “Kilala ko na sila pare”.  sagot kaagad ng isa ng nating kumpare.

 

Sino sila? 

 

“Sila ang mga taga Mindanao, sila ay mga Muslim, hindi kumakain ng baboy”. Paliwanag ni pare.

 

Iyan ba ang tunay na kahulugan ng Bangsamoro?  Ng Muslim? Buweno  ating tatalakayin ang Kahulugan ng Bangsamoro, Pilipino, Muslim at Islam, ang mga kumplikadong mga terms sa ngayon, dahil hindi pa gaanong naiintindihan.

 

Sino ang Pilipino at Bangsamoro?

 

Tunghayan natin ang pagpapaliwanag ng isang manunulat kong sino ang Bangsamoro at Pilipino na sinulat ni Kaka Ali na may titulo na Pilipino at Bangsamoro, Magkapatid? http://dxup.multiply.com/

 

“Ang tinatawag na Pilipino ay yaong mamayan na mga taga Pilipinas, na dinatnan dito ng Kastila, na sumunod sa mga kaugalian, relihiyon o iyong mga napilitang magpasakop sa kapangyarihan ng Kastila, dahil wala ng magawa kundi magpasakop dahil talo sila sa lakas at armas sa pakikipaglaban. Ang ilan sa Pilipino ay ang mga Taga-ilog o Tagalog na taga Bulakan at Maynila, mga Ilokano, Ilonggo, Cebuano at iba pang tribo.

Ang tinatawag naman na Moro ng mga Kastila ay yaong mga mamayan na dinatnan nila na lumalaban sa kanila, at katulad na katulad ng mga ugali, abilidad sa pakikidigma at relihiyon ng mga naging kalaban din nila sa kanilang bansang Espanya, na o mga taga Morocco.

 

Bagamat Moro sa una ang tawag, nitong mga huling panahon ay nadugtongan ng Bangsa na ang kahulugan sa sariling wika natin ng Bangsa ay angkan, kaya naging Bangsamoro na ngayon ang tawag. Nabibilang sa mga tinatawag ngayon na Bangsamoro ay ang tribong M’ranaw, Yakan, Maguindanaon, Iranon, T’duray, Suban’n, Tau Sug at marami pang iba, ang ibang manunulat, tulad ni Prof. Rudy Rodil ay hinati sa sa dalawang kategorya ang Moro, ang Islamized at hindi, o ang ibig sabihin ng Islamized ay tinanggap ang Islam bilang religion at pangalawang kategorya ay nanatili sa kanilang nakaugaliang pananampalataya.”

 

May mahigit sampung mga tribu na kinikila   bilang mga Bangsamoro, ang alam natin dito sa Upi na Bangsamoro ay ang Maguindanaon, Meranao, Iranun,   Tau Sug at marami pang iba.

 

Sino naman ang mga  Muslim?

 

Alam mo kapatid na nakikinig, marami sa atin ang nag-aakala na ang Muslim ay isang taong isinilang mula sa mga magulang na Muslim, o di kaya, siya yaong isinilang sa Mindanao o sa bansa, tulad ng Saudi Arabia na ang nakakarami ay Muslim.

 

Ayon sa ating mga Aleem o Marurunong, ang lahi, kulay, tribo, angkan, o pangalan ay hindi mga batayan upang ang isang tao ay matawag na Muslim.  

 

“Ang Muslim ay ang nilikha ng Allah na Sumusunod, Sumusuko at Tumatalima sa Kanyang mga kautusan. Sa katunayan, hindi lamang tao ang matatawag na Muslim. Maging ang lahat na nilikha ng Allah bukod pa sa tao (katulad ng mga bituin sa kalangitan, ang araw at ang hangin) ay maituturing na Muslim, sapagkat silang lahat ay mga nilikha na sumusunod sa likas na batas na inilagay ng Allah sa kalikasan.

Isang kamalian at hindi kailanman matatanggap ng mga Muslim na tawagin silang mga “ Muhammedan ”, sapagkat ito ay nagbibigay kahulugan ng pagsamba kay Propeta Muhammad (sumakanya nawa ang kapayapaan). Ang Islam ay hindi kailanman nagtuturo ng pagsamba sa Propeta o anumang nilikha lamang ng Allah. Bagkus, ito ay naghihikayat sa tao na sumamba lamang sa tangi at nag-iisang Allah, at nagbabawal sa anumang uri ng pagsamba na iniuukol sa nilikha.” (http://moro.jeeran.com/)

 

Ano naman ang kahulugan ng Islam?

 

Ang kahulugan ng Islam ay pagsuko at pagsunod sa mga kautusan ng Allah nang walang pagtutol.

 

Sa  http://correctme.multiply.com, niliwanag ni Kaka Ali ang terminong Islam at Muslim:

 

“Ang terminong Muslim ay tumutukoy sa tao na naniniwala sa Allah(Poong Maykapal). Na sa simpleng pag-sasalin (translation) ang ibig sabinin nito ay “Naniniwala” (Believer) at sa relihiyong pag-uusap (religious connotation) ang ibig sabihin ay ang taong….. “sumuko sa Dakilang Lumikha” at ang kanyang rehiliyon ay Islam, na ang ibig sabihin naman sa payak (simple translation) na paghuhubad ay Kapayapaan (Sallam). At sa relihiyong pag-tanaw ay… “isinuko ang sarili sa Poong Lumikha” (one who submit to the Will of God)

 

Kapatid sana ay nagkaliwanagan na tayo sa terminong Bangsamoro, Pilipino, Muslim, Islam, sa muli kami ay nag-anyaya sa darating na Lunes, samahan ninyo kami sa ating segment na Nakaka.. sa programang buhay-buhay sa DXUP.. ang segment writer/reporter Kaka Alih. Wasallamu Alaikum Warahmatullahi Wabarakatuh.

 

Ito ang inyong kapatid   Kaka Ali ang inyong segment writer at producer,   Sukran, Wassallamu alaikum warahmatullahi wabartakatuh.

Eidel Adha at Fiesta Immaculate Conception sabay na ipagdiriwang sa Bansa

December 6, 2008

BALITA -   Kaka Alih December 7, 2008)

Nuro, Upi, Shariff Kabunsuan-.Sabay na ipagdiriwang  ng mg Muslim ang Eid’l Adha at ang Immaculate Conception ng Romanong Katoliko sa bansa sa Lunes, Disyembre 8.

Ang Eidel Adha ay ipinagdiriwang taon-taon bilang tanda ng pagtatapos ng Hajj, ang pilgrimage sa Mecca ng mga Muslim at pagbibigay halaga sa ginawang sakripisyo  ni Propeta Ibrahim (Abraham)  sa kanyang bugtong na anak na si  Ismael (Isaac sa Biblia).

Ang Hajj ay isa limang haligi ng Islam. Ipinaguutos sa mga Muslim, na sino mang may kakayanan ay obligadong pumunta sa sa Hajj. At dito sa bansang Pilipinas ay taon-taon ay libo-libo pumupunta sa Saudi Arabia upang mag-Hajj.

Ang patronal fiesta naman ng Immaculada ay ipagdiriwang ng mga Katoliko sa bayan ng Pikit, North Cotabato   at lungsod ng Kutabato.

Ang Eidel Adha ay isa limang   deklaradong holiday sa bansa, ito ay napapaloob sa  Presidential Decree1083 ni dating Pangulong Ferdinand Marcos noong 1977.

Ayon kay Hadji Kadatuan Endaila, regional director ng Office of Muslim Affairs (OMA),ay Muslim Legal Holiday sa dating nasasakupan ng  Region 12, tulad ng probinsiya ng  Lanao del Norte, Lanao del Sur, Cotabato, Maguindanao at Sultan Kudarat sakop na dito ang lungsod ng Cotabato, Marawi, at  Iligan, kasama na dito ang mga bagong tatag na lungsod ng  Kidapawan atTacurong.

Ayon sa Presidential Decree (PD) 1083  nakasaad dito na isinagsagawa (observed)  ang holiday na ito sa probinsiya ng Basilan, Lanao del Norte, Lanao del Sur, Maguindanao, North Cotabato, Sultan Kudarat, Sulu, Tawi-Tawi, Zamboanga del Norte at Zamboanga del Sur, at sa mga lungsod ng Cotabato, Iligan, Marawi, Pagadian, at Zamboanga. .”

Nauna pa rito bago pa man naideklara ng OMA ang Eid’l Adha ay naideklara na ni Shiek Omar Pasigan, Mufti (chairman) ng Darul Ifta of the Philipppines (House of Opinion) na sa ika sampu ng Dhul Hijja 1429 - Lunes, (December 8, 2008) ang araw ng pagsambayang ng Eid’l Adha sa Pilipinas.

Inihayag din Shiek Pasigan na isa sa Sunnah (tradition) ng Propeta Muhammad (ang Kapayapaan ay Sumasakanya Nawa) ang pagsambayang dito ay maaga-6:30 at kinakailangan sa lliwasan (open ground) at pagkatapos ng sambayang ay magkakatay ng halal na hayop ang Muslim na may kakayahan sa buhay. Bilang pagkilala sa ginawa ni Nabi Ibrahim ( Propeta Abraham).sa kanyang bugtong na  anak na si Ismael, (sa paniniwala ng Christian ay si Isaac) ngunit hindi natuloy na katayin dahil pinapalitan ng Allah ng tupa at ang tupa ang nakatay.

Samantala, sa barangay Nuro, Upi, nag-kaisa ang limang Masgit: Masjeed Nur, Rahmani, Fallahi, Shariffudin at Darusallam, na sa compound ng Masjeed Darusallam isasagawa ang Eid’l Adha Jamaah na sambayang (prayer) na mgasisimula sa 6:30 ng umaga.  At sa Ibang barangay na magkakaalapit ang mga masgit ay ganoon ang gagawin magipon-ipon ang mga magsasambayang ng Eid’l Adha.

Limang taon na ang nakakaraan libo-libong mga mamayang Bangsamoro Muslim ng bayan ng Pikit, sa North Cotabato at kalapit bayan ang hindi nakapag-sambayang (pray) Eid’l Adha noong Pebrero 11, 2003 dahil nagkaroon ng military operation, dahil kunwari ay pinaghahanap ang Pentagon kidnap-for-ransom gang.

Ngunit di naglipat linggo ay inamin ng goberno ng Pilipinas sa pamumuno ni General Angelo Reyes na siya noon ang Chief of Staff ng Sandahantahang Lakas ng Pilipinas na ang operation ay laban para sa dating Ameerul Mujihideen   Hashim Salamat, ang pinuno ng    Moro Islamic Liberation Front.(MILF).

Halal Food – Production, Preparation, Handling and Storage – General Guidelines

December 1, 2008

CDPNS 2067:2007ICS 67.020Halal Food – Production, Preparation, Handling and
Storage – General Guidelines
Halal Food – Production, Manufacturing and Service –
General Guidelines
PHILIPPINE NATIONAL STANDARD CDPNS 2067:2007
Foreword
This Philippine National Standard Halal Food – Production, Preparation, Handling and
Storage – General Guidelines PNS 2067: 2007 was prepared by the Bureau of Product
Standards’ Technical Committee on Halal Food.
In the preparation of this standard the MS 1500:2004 was considered:
PHILIPPINE NATIONAL STANDARD CDPNS 2067:2007
Halal Food – Production, Preparation, Handling and Storage – General Guidelines
1 Scope
This Standard prescribes practical guidelines for the food industry on the preparation and
handling of halal food (including nutrient supplements) and to serve as a basic requirement
for food product and food trade of business in Philippines. This standard should be used
together with Acceptable Food Safety Systems such as HACCP and its prerequisites.
The institution of Halal as applied to food shall be “From farm to plate” – that in essence is
the whole concept and coverage of Halal quality assurance on food as a way to promote
hygiene and good health, as prescribed by Allah (SWT).
• Food must be Halal and good
• Halal food must be clean and pure Halal food must be pure, clean,
wholesome, nourishing and pleasing to the taste.
• Clear prohibition on pork, pork by-products, blood, blood by-products,
• Prohibition of meat of lawful animals where the name of Allah (SWT) has not been
invoked during slaughter
• Prohibition of meat of animals which have not been slaughtered according to Islamic
guidelines
• Prohibition of food items containing alcohol or intoxicants
• Prohibition of food which are poisonous and harmful to health
As a quality assurance system by itself similar to the functions of the various quality systems
such as HACCP, GMP, and ISO, the institution of Halal highlights the following:
􀂃 The “acceptability” of what constitutes the term Halal according to the Holy
Qur’an
􀂃 Critical points in the manufacture of food that no contamination takes place
􀂃 Identification of where potential risks may occur along the chain
􀂃 The use of science and hard evidence to establish the purity of both the
ingredients used and the finished product
2 References
The following references are indispensable for the application of this standard. For dated
references, only the edition cited applies. For undated references, the latest edition of the
referenced document (including any amendments) applies.
Qur’an and Hadith
Recommended International Code of Practice General Principles of Food Hygiene
Standard on HACCP
MS 1500 & other references cited in MMHCBI guidelines
CDPNS 2067:2007
4
3 Definitions
For the purpose of this standard the following definitions shall apply.
3.1 Adequate
that which is needed to accomplish the intended purpose in keeping with good public health
practice
3.2 Ante Mortem
conduct of visual and physical examination; blood sampling of animal for
laboratory analysis prior to slaughtering
3.3 Accreditation
third party attestation related to a conformity assessment body, that conveys formal
demonstration of its competence to carry out specific conformity assessment tasks.
3.4 Batch
a quantity of manufactured food produced in a given cycle of manufacture that is uniform in
character and quality.
3.5 Clean area
an area with defined environmental control of particulate and microbial contamination
constructed and used in such a way as to minimize the introduction, generation and retention
of contaminants within the area
3.6 Cleaning
the removal of soil, food residue, dirt, grease or other objectionable matter.
3.7 Certification
third party attestation related to product, processes, systems or persons
3.8 Component
any ingredient intended for use in the preparation of food, which include raw and packaging
materials including those that may not appear in the finished product
3.9 Contaminant
any biological or chemical agent, foreign matter, or other substances that are not intentionally
added to food that may compromise food safety or suitability
3.10 Contamination
the introduction or occurrence of a contaminant in food or food environment
3.11 Controlled Area
an area constructed and operated to control the introduction of potential contaminants in food
processing and service establishments.
3.12 Critical Control Point
a step at which control can be applied and is essential to prevent or eliminate use and/or
contamination of non-halal food
CDPNS 2067:2007
5
3.13 Cross Contamination
contamination of raw materials, in-process and finished products brought about by other
ingredients that may compromise Halal food safety and suitability
3.14 Disinfection
the “reduction and or elimination” by means of chemical agents and/or physical methods the
number of microorganisms in the environment to a level that does not compromise food
safety or suitability
3.15 Establishment
any building or area in which food is handled and the surroundings under the control of the
same management.
3.16 Food
any substance, whether processed, semi-processed or raw, which is intended for human
consumption, and includes drinks, chewing gum and any substance which has been used in
the manufacture, preparation or treatment of “food” but does not include cosmetics or
tobacco or substances used only as drugs.
3.17 Food Handling
any operation in the preparation, processing, packaging, repacking, storage, transport,
distribution sale and service of food product.
3.18 Food Hygiene
all conditions and measures necessary to ensure the safety and suitability of food at all stages
of the food chain
3.19 HACCP
a system which identifies, evaluates, and controls hazards which are significant for food
safety
3.20 Halal
permissible, lawful
3.21 Haram
unlawful, forbidden
3.22 Hayah Mazbouhah
state of life occurring after slaughtering
3.23 Hayah Mustaquirrah
natural strength of life
3.24 Hazard
a biological, chemical or physical agent in, or condition of, food with the potential to cause
an adverse health effect
3.25 Ingredient
any substance, used as a component in the manufacture or preparation of a food and present
in the final product in its original or modified form
CDPNS 2067:2007
6
3.26 Manufacturing
A complete set of activities to produce a product that comprise production and quality control
from acquisition of all materials through processing and subsequent packaging to the release
for distribution of the finished product
3.27 Microorganisms
refers to yeasts, molds, bacteria and viruses and includes, but is not limited to, species having
public health significance.
3.28 Najis (lift from MS 1500)
according to Shariah law are:
a) things that are themselves not permissible such as pig (khinzir) and all its derivatives,
blood and carrion;
b) halal food that is contaminated with things that are non-halal;
c) halal food that comes into direct contact with things that are non-halal;
d) any liquid and objects discharged from the orifices of human beings or animals such
as urine, excrement, blood, vomit, pus, sperm and ova of pigs and dogs except sperm
and ova of animals; and
e) carrion or halal animals that are not slaughtered according to Shariah law.
There are three types of najis:
a) Mughallazah which is considered as severe najis which are dogs and pigs (khinzir)
including any liquid and objects discharged from their orifices, descendants and
derivatives;
b) Mukhaffafah which is considered as light najis. The only najs in this category is urine
from a baby boy at the age of 2 years and below who has not consumed any other
food except his mother’s milk; and
c) Mutawassitah which is considered as medium najis which does not fall under severe
or light najs such as vomit, pus, blood, alcoholic drinks (khamar), carrion, liquid and
objects discharged from the orifices, etc.
3.29 Pest
any objectionable animals or insects including but not limited to birds, rodents, flies, and
others.
3.30 Plant
the building or the facilities or parts thereof, used for or in connection to the manufacturing,
packing, labeling or holding of food products
CDPNS 2067:2007
7
3.31 Post Mortem
conduct of veterinary inspection of internal organs and muscles of
slaughtered animal or fowl for possible diseases
3.32 Premises
a plant and plant grounds within the bounds of the industrial establishment
3.33 Quality Assurance
the activity of providing the evidence needed to establish confidence that the quality function
is being performed adequately
3.34 Subha
doubtful
3.35 Suitability
conformance with the provisions of Qur’an and Hadith
4 Islamic Competent Authority (ICA)
Shall be the “Darul Ifta”
Annex E – Accreditation, Qualification of Certifiers and Halal Laboratory
Accreditation
5 Requirements
5.1 Sources of halal food
5.1.1 Animals
All land and aquatic animals are lawful, except:
a) Pig (swine), dogs, monkeys, fox, donkeys, cats, tigers, lions, and elephants
b) Snakes and some reptiles (identify all repltiles such as frogs)
c) Carnivorous animals with claws and fangs such as lions, tigers, bears, wolf and other
similar animals
d) Birds of prey with claws such as eagles, vultures, and other similar birds
e) Pests such as rats, centipedes, scorpions, and other similar animals
f) Animals that live both on land and in water
g) All poisonous and hazardous aquatic animals except when poison is removed
h) Fish killed using dynamites
i) Others such as insects, turtles/tortoise,
CDPNS 2067:2007
8
5.1.2 Plants
All types of plants and plant products and their derivatives are halal except those those that
are poisonous, intoxicating or hazardous to health.
5.2 In the Islamic Law, the following food and its derivatives are unlawful (haram);
5.2.1 Dead Inland Animals
The beasts or fowls that died of natural causes without being slaughtered or hunted by men.
The purpose of slaughtering is to let the blood out and use the flesh of the animal as food and
thereby remove the slaughtered animal from the category of “dead animal”. (See Annex C for
reasons of prohibition) SHOULD BE WRITTEN IN ARABIC CONTEXT
5.2.1.1 Types of Dead Inland Animals
a) The strangled – an animal that has been strangled by a rope around its neck, or
suffocated;
b) The Beaten – an animal which has been beaten to death by a club or similar object;
c) The Fallen – an animal which dies as a result of a fall from a high place or by falling
into a ravine;
d) The Gored – an animal which dies as a result of being gored by the horns of another
animals;
e) That which has been partly eaten by wild beasts – an animal which has been partially
devoured by wild animals and dies as a result;
f) Animals for food which are sacrificed to idols;
g) Animals which are not slaughtered in accordance with Islamic Law.
h) Animals tied and was not fed
5.2.2 Prohibition of consumption of Flowing blood SHOULD BE WRITTEN IN
ARABIC CONTEXT
5.2.3 Pork SHOULD BE WRITTEN IN ARABIC CONTEXT
5.2.4 Animals slaughtered dedicated to anyone other than Allah SHOULD BE
WRITTEN IN ARABIC CONTEXT
5.3 Other Unlawful things:
a) Alcoholic drinks;
b) All forms of intoxicants and hazardous drinks;
CDPNS 2067:2007
9
c) Of prohibited drugs like shabu, marijuana, opium, ecstasy and other similar drugs;
d) Food additives derived from unlawful sources.
6 Subject to Certification/ Accreditation
The following establishments are subject to accreditation but limited to:
a) Abattoirs
b) Poultry dressing plant
c) Cold storage
d) Delivery van
e) Meat shops
f) Food Service Establishments
The following establishments are subject to certification but limited to:
a) Processed/Manufactured Food
b) Non-food
c) Fresh and frozen food
7 Subject to Laboratory Analysis
Subject to laboratory analysis are the following but not limited to:
7.1 For Processed Food – Microbes, harmful bacteria, lard, pork, pork derivatives, blood
and blood by-products, alcohol, gelatin, lead, resins, and solvents, other additives to include
extenders and preservatives, and coloring
7.2 For Fresh and Frozen Food – pesticide and herbicide residues, hormonal and
antibiotics, residue, salmonella, Escherichia coli
7.3 Feeds
7.4 For food service establishments – bacteria and microbes in water, pork, lard, pork byproducts,
alcohol, food coloring
7.5 Human derived substances and other unlawful substances
8 Choice of Animal for Slaughtering
8.1 It begins with the Halal animal chosen for slaughtering according to Islamic rites.
8.2 The animal should have come from the farm where feeds being provided have been
certified as Halal.
8.3 It should be healthy and alive and free from any signs of wounds, disease, or any form
of disfigurement when brought to the slaughterhouse.
CDPNS 2067:2007
10
8.4 The animal should have been handled humanely when being transported and allowed
adequate rest prior to slaughtering. (define adequate rest)
8.5 Any ill treatment, beating and acts that may cause stress or fear are strictly forbidden
on all animals awaiting slaughtering.
8.6 Food withdrawal of 3 days for scavenging fowls e.g. chicken and ducks and 40 days
for large animals
8.7 Animals with wounds should be fully healed prior to slaughterer
8.8 Treatment for animals with deformities
9 Slaughtering
9.1 As a rule, the slaughtering of the animal should be fully separated (suggestion
“isolated”) from those that are considered haram (pigs, dogs, crocodiles, etc).
9.2 It must only be carried out or performed by a practicing Muslim certified by Islamic
Competent Authority who is of sound mind, mature, pious and who fully understands the
fundamentals, rules, and conditions related to Islamic way of slaughtering animals.
9.3 The act of Halal slaughtering begins with the positioning of the animal laid on its side
preferably in the direction of Qibla followed by an incision in the neck at some point below
the glottis. The Phrase “Bismillah” (in the name of ALLAH) must be immediately recited and
invoked during the act. The main objective of the slaughtering is consciously only for the
sake of Allah as prescribed in the Holy Qu’ran. ( The Phrase Bismillah Allahu-Akbar”
should be recited completely)
9.4 The slaughtering must sever the trachea, the esophagus, and the carotid arteries and
jugular veins in one stroke to bring about an immediate and massive hemorrhage.
9.5 Avery sharp knife - preferably a stainless one- is recommended. (Include the
illustration of the design of the knife)
9.6 The sawing action of slaughtering for large animal like cattle is permitted, as long the
cutting device is not lifted. Any lifting of the knife is considered as the end of one act of
slaughtering. In other words, multiple slaughtering acts on an animal are not allowed.
9.7 Slaughtering of fowls and other Halal animals by mechanical knife is NOT permitted
and will not be approved by the Islamic Competent Authority.
9.8 As a veterinary and quarantine requirement, a post mortem have to be conducted on
the slaughtered animal or fowl to determine that full-blown or incipient diseases in the
internal organs and muscles do not exist and finally cleared for processing, (cold) storage,
and eventual trade and consumption.
CDPNS 2067:2007
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10 Stunning
Stunning is used to render the animal unconscious prior to slaughtering. Stunning is done to
avoid wild movement of the body of the animal or fowl when slaughtering takes place and
make the process less painful to the animal.
10.1 For large animals, either the mechanical non-penetrative percussion stunner or
pneumatic (air pressure) stunner can be used while electrical stunning using water bath
stunner is employed on chicken and other fowls (stunning is generally practiced in an
integrated meat processing plant and in high volume abattoir).
10.2 The use of stunning equipment must be, at all times, under the control of Muslim
supervisor or trained or experienced Muslim slaughterman.
10.3 As a rule, stunning must not cause death or permanent injury and the life of the
animal/fowl must remain in the state of Hayah Mustaquirrah (full strength natural state of
life) and not in the state of Hayah Mazbuhah (state of life occurs after slaughtering).
10.4 A stunned animal with broken skull would be classified as non-Halal and would be
separated from Halal carcasses.
10.5 The electrical stunning of fowls is of low and controlled voltage as prescribed and
approved by the Islamic Competent Authority. This should allow the fowl to remain in the
state of life but a bit unconscious. The stunning practice, however, may not be necessary
where only two or three large animals or few fowls are to be slaughtered. In this situation, the
Muslim slaughterman may adopt the traditional way of slaughtering the animals and fowls.
10.6 However, it is not preferable to stun animals.
11 Dressing and Cleaning
Dressing and cleaning of the carcass must only commence after ascertaining that the animal
is pronounced dead and ready for processing. Internals, throw-away parts, and shavings,
dehidings, defeatherings have to be disposed of immediately and properly in accordance with
waste disposal regulation by the government.
12 Guidelines in Preparing, Processing/Manufacturing, Handling, Packaging and
Serving of Halal Foods
12.1 Cleanliness, Hygiene and Sanitation
12.2 Hygiene has been given strong emphasis in Islam and it includes aspects of personal
hygiene, clothing, equipment, and working premises for food processing , manufacturing and
food services. The objective is to ascertain that the food in its final form is hygienic and is not
hazardous to health.
12.3 Hygienic can be defined as free from najis, contamination, and harmful
microorganisms.
CDPNS 2067:2007
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12.4 All foods shall be prepared, processed, packaged, transported and stored in such a
manner that they are in strict compliance to hygiene and sanitary requirements of Codex
General Principles of Food Hygiene and the General concepts of GMP.
12.5 Processing and Handling
A processed food is “halal” if it meets the following conditions;
12.5.1 The product or its ingredients does not contain any component or products of animals
that are non-halal by Shariah Law or products of animals that are not slaughtered according
to Shariah Law:
12.5.2 the product does not contain anything in any quantity that is decreed as najis by
Shariah Law;
12.5.3 the product or its ingredients are safe and not harmful;
12.5.4 the product is prepared, processed or manufactured using equipment and facilities that
are free from contamination with najis; and
12.5.5 during its preparation, processing, storage or transportation, it shall be physically
separated from any other food that does not meet the requirements specified in items (a), (b)
or/and (c) or any other things that are decreed as najis by Shariah Law.
12.6 Devices, utensils, machines and processing aids
12.6.1 Devices, utensils, machines and processing aids used for processing halal food shall
not be made of or contain any materials that are decreed as najs by Shariah Law and shall
be used only for halal food.
12.6.2 Devices, utensils and machines which were previously used or in contact with najs
al-mughallazah shall be washed and ritually cleansed (dibagh) as required by Shariah law
12.6.3 In the case of converting najs al-mughallazah line or processing line containing
najs al-mughallazah into halal production line, the line shall be washed and ritually
cleansed (dibagh) as required by Shariahlaw (see Annex C). This procedure shall be
supervised and verified by the competent Islamic Authority. Upon conversion, the line shall
be operated for halal food only. Repetition in converting the line to najs al-mughallazah
line and back to halal line, shall not be permitted.
12.7 Storage, transport, Display and Serving
All Halal products that are stored, transported, and displayed either for sale or subsequent
consumption must be kept segregated from non-Halal products to prevent them from being
mixed or contaminated. Any contact with haram products, in its strictest sense, would
automatically render the Halal products non-Halal. Transport, storage, and display facilities
would have to be thoroughly cleaned prior to its use.
CDPNS 2067:2007
13
12.8 Packaging and Labelling
12.8.1 All packaging materials to be used for Halal products starting from ingredients to
finished products should be Halal in nature and must not be contaminated by najis (unclean).
Truth in labeling is a must as prescribed by International and National Guidelines.
12.8.2 Each container shall be marked legibly and indelibly or a label shall be attached to
the container, with the following information;
a) Name of the product
b) Net content expressed in metric system (SI units)
c) Name and address of the manufacturer, importer and/or distributor and trademark;
d) List of ingredients
e) Code number identifying date and/or batch number of manufacture and expiry
date; and
f) Country of origin, if imported
12.8.3 For primary meat products, in addition to requirements specified in 14.2, the label
or mark shall also include the following information;
a) Date of slaughter; and
b) Date processing
13 Halal Certification Mark
Each product, shall be marked with the Halal certification mark provided the product
conforms to the requirements of this standard.
14 Additional Requirements
14.1 Requirement for Muslim Employment
The company shall employ in conjunction with the personnel requirement of the company at
least 5% of Muslims based on the total number of employees directly involved in the Halal
production lines. The employed Muslim shall:
14.1.1 be a practicing Muslim of legal age
14.1.2 have technical capability
14.1.3 have education and training relevant to the nature of position
14.1.4 be certified/ accredited by Islamic Competent Authority
CDPNS 2067:2007
14
14.2 Halal compliant company shall provide a prayer room.
15 New Sciences ad Technology
15.1 Treatment of Organic Foods
Organic foods are more correctly termed as organically grown foods. They are grown without
using growth hormones, antibiotics, or synthetic fertilizers, herbicides, and pesticides.
Organically grown foods are fertilized with manure and composts, and alternative methods
are used to control pests and weeds.
Organically grown foods are acceptable to the Board and can be promoted for consumption
for as long as the manure or compost materials used as fertilizer come from Halal sources.
15.2 Treatment of Cloned Animals ( See Annex D )
15.3 Treatment of Genetically Engineered Foods or GMO Foods ( See Annex D )
15.4 Hormones and Antibiotic in Animals ( See Annex D )
ANNEX A
Divine Guidance
The following Qur’anic injunctions and Sunnah of Prophet Muhammad (PBUH) shall
guide the Halal Certification Authority in the conduct of its responsibilities:
ALLAH (SWT) enjoined all Muslims to eat only Halal (Lawful), and when in doubt,
avoid its consumption-
يٰأَيُّهَا ٱلنَّاسُ آُلُواْ مِمَّا فِي ٱلأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ ٱلشَّيْطَانِ
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
O ye people! Eat of what is on earth, lawful and good; and do not follow the footsteps of
satan for he is to you an avowed enemy. (Qur-an 2:168)
يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ آُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاآُمْ وَٱشْكُرُواْ للَّهِ إِن آُنْتُمْ إِيَّاهُ تَعْبُدُونَ
O ye who believe! eat of the good things that we have provided for you. And be grateful to
Allah, if it is Him ye worship. (Qِur-an 2:172)
إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِ لِغَيْرِ ٱللَّهِ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَلاۤ إِثْمَ عَلَيْهِ إِنَّ ٱللَّ ه
غَفُورٌ رَّحِيمٌ
He hath only forbidden you dead meat, and blood, and the flesh of swine and that on which
any other name hath been invoked besides that of Allah. But if one is forced by necessity,
without willful disobedience, nor transgressing due limits, then is he guiltless. For Allah is
Oft-Forgiving Most Merciful. (Qِur-an 2:173)
وَلاَ تَأْآُلُواْ مِمَّا لَمْ يُذْآَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ ٱلشَّيَاطِينَ لَيُوحُونَ إِلَىۤ أَوْلِيَآئِهِمْ لِيُجَادِلُوآُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُ م
لَمُشْرِآُونَ
Eat not of (meats) on which Allah’s name hath not been pronounced: that would be impiety.
But the satans ever inspire their friends to contend with you if ye were to obey them, ye
would indeed be pagans. (Qur-an 6:121)
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلْدَّمُ وَلَحْمُ ٱلْخِنْزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ
أَآَلَ ٱلسَّبُعُ إِلاَّ مَا ذَآَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَنْ تَسْتَقْسِمُواْ بِٱلأَزْلاَمِ ذٰلِكُمْ فِسْقٌ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ آَفَرُواْ مِن دِينِكُمْ فَ لا
تَخْشَوْهُمْ وَٱخْشَوْنِ ٱلْيَوْمَ أَآْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ ٱلأِسْلاَمَ دِيناً فَمَنِ ٱضْطُرَّ فِي مَخْمَصَ ة
غَيْرَ مُتَجَانِفٍ لإِثْمٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Forbidden unto you (for food) are carrion and blood and swine flesh, and that which
dedicated unto any other than Allah, and the strangled, and the dead through beating, and the
dead through falling from height, and that has been killed by goring of horns and devoured of
wild beasts saving that which you make lawful and that which has been immolated to idols.
And that you swear by divining arrows. This is an abomination. (Qur-an 5:3)
يَسْأَلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ فَكُلُواْ مِمَّآ أَمْسَكْ ن
عَلَيْكُمْ وَٱذْآُرُواْ ٱسْمَ ٱللَّهِ عَلَيْهِ وَٱتَّقُواْ ٱللَّهَ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
CDPNS 2067:2007
16
They ask thee what is lawful to them (as food). Say: lawful unto you are (all) things good and
pure: and what ye have taught the beasts and birds of prey, training them to hunt in the
manner directed to you by Allah: eat what they catch for you, but pronounce the name of
Allah over it: and fear Allah; For Allah is swift in taking account. (Qur-an 5:3)
Annex B
Hadith of Prophet Muhammad (SAW)
Prophet Muhammad (SAW) said:
“Those who eat Halal, follow the tradition of the Prophet and do not harm others will go
to heaven.” (Al-Tirmidhi)
“I swear by Allah (SWT) in whose hands is my life. When a person eats a tiny piece of
an item which is haram, none of his deeds are accepted by Allah (SWT) for forty days. When
the flesh of the body is built from haram then his body only deserves the hell fire.” (Muslim)
“Many people put lot of effort in worship of Allah (SWT) and then spread their hands
saying O Allah (SWT)! O Allah (SWT)! Please accept our supplications. But if their eating is
haram, their clothing is haram, how then their prayer be accepted.” (Muslim and Al-
Tirmidhi)
“There will come a time upon my Ummah when people will not be concerned with what
they consume. It will not matter to them whether it is haram or Halal; “When such time
appears, none of their du’as suggestion du’as ( supplication) be accepted” (Al-Bukhari)
“Purification is half of the faith” (Muslim)
SUGGESTION:
• **** Should be written also in Arabic and cite specific verse, volume, page and dates
of publication esp. on Muslim and Bukhari Al-Tirmidhi
• Arabic translations should go with vowel markings
Annex C
Reasons for prohibitions of eating dead animals and consumption of flowing blood
C.1 Eating the flesh of a dead animal is repugnant to civilized taste and is considered by
thinking people in all societies to be contrary to human dignity.
C.1.1 If the animal died a natural death, it is quite likely that it died of some acute or chronic
disease, through eating a poisonous plant, or infected by deadly micro-organism, or other similar
causes, hence eating its flesh would be harmful
C.1.2 The prohibition encourages the owner to guard the animals from any diseases and in case
the animal is sick, the owner will be quick to seek a cure.
C.2. The Prohibition of flowing blood. The reason for this prohibition is both that the
drinking of blood is repugnant to human decency and that it may be injurious to health
CDPNS 2067:2007
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ANNEX D
D.1 Treatment of Cloned Animals
Cloning is simply creating a copy of living matter such as cell or organism. Scientists used
cloning techniques in the laboratory to create copies of cells or organisms with valuable traits.
Their works aim to find practical application for cloning that will produce advances in
medicines, biological researches, and industry.
Farmers started cloning plants thousands of years ago. Today, with the combinations of genetic
engineering and cloning techniques, better quality plants are replicated. Cloned animals,
however, generated heartfelt controversy that the debate on the pros and cons of this science is
still raging. Since the science of cloning is in its infancy, as argued, this could result in the
development of cloned animals or even humans with serious defects. One concern is the fear that
cloning tampers with God’s will.
`- From an Islamic point of view, this subject on cloning is indeed a very challenging matter to
deal with as it could bring into question Islam’s belief about Allah’s attribute as the creator as
raised by the Islamic Fiqh Academy (IFA). While cloned animals are yet to be produced
commercially that it would soon be a source of raw materials in food and non-food products, the
Board shares the view of the IFA that cloning does not bring into question any Islamic belief in
any way. As cited by IFA, “Allah is the Creator of the Universe but he has established the
system of cause-and-effect in this world”. “Cloning”, as IFA cited, is considered as a cause and
only trough Allah’s Will it can produce the effect. With this view, the Board further agrees that
cloning of plants and animals are permissible provided that the conditions* cited by Yusuf Al-
Qaradawi are met.
In addition, the board agrees that cloning is permissible only if it does not cause harm to the
environment and ecological balance. Prophet Muhammad (SAW) said,“The merit of utilization
is in the benefit it yields, in proportion its harm.” (Tirmidhi) and further said, “There shall be no
infliction of harm on oneself or others.” (Ibn Majah) ____________
*1-It must bring about a real benefit to all people,
2-It must not result in harm which is greater than the benefit it has produced,
3-It must not bear any kind of harm to the animal used in the process; causing harm or torture
to an animal is forbidden in Islam.
D.2 Treatment of Genetically Engineered Foods or GMO Foods
Bio-engineered foods are in the heart of controversy over the years. It is a bold vision wherein
key food crops will be genetically altered or modified to offer better nutrition, repel pests, and
increase yield even in hostile environment. The process involves taking genes from entirely
unrelated organisms – viruses, bacteria, even from fish and other animals- and splices them
directly into plants. However, this newfound technology stirred debate among scientists,
farmers, consumers, environmentalists, and governments due to concern to human health, the
environment, and rural economies in the long term.
Noting that biotechnology and genetic engineering are at the forefront in the escalating
experimentation and, at some point, widespread production of bio-engineered (genetically
engineered) foods in many parts of the world, and given the mounting concern on its possible
effect to human health and environment alongside the divided views of scientific community in
CDPNS 2067:2007
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this so-called technological breakthrough, the Board views these genetically-engineered
organisms in food as needing further studies as there is nothing to lose by waiting until scientists
know more about the long term effects of Genetically Engineered foods. Islam teaches caution
to its followers and the injunction of eating wholesome food. Genetically Engineered foods may
not be haram but it is best to avoid them. The introduction of animal genes into food plants
presents considerable ethical difficulties for Muslims and from the religious standpoint. A
moratorium on the release of genetically modified organisms may have to be pushed while
consumption of genetically engineered food by the public should be discouraged.
Acknowledging that Genetically Engineered foods are believed to be in the market and are
found in a number of snack foods and sauces, this Board supports the move to providing a
labeling law on Genetically Engineered foods as espoused by concerned organizations and
communities worldwide, and as a matter of informed choice to consumers.
The above basic view is parallel to that of the Rabat Declaration of the Islamic Academy of
Sciences made in October of 2001.
“The Halal is clear and the Haram is clear. Between the two there are doubtful matters
concerning which people do not know whether they are Halal or Haram. One who avoids them
in order to safeguard his religion and his honor is safe, while if someone engages in a part of
them he may be doing something Haram, like one who grazes his animals near the hima (the
grounds reserved for animals belonging to the King which are out of bounds for others’
animals); it is thus quite likely that some of his animals will stray into it. Truly, every King has a
hima, and the hima of Allah is what He has prohibited.”(Reported by al-Bukhari, Muslim and
others; the narration is taken from al-Tirmidhi.)
D.3 Hormones and Antibiotic in Animals
Hormones are used for a variety of commercial purposes. In the livestock industry, growth
hormones increase the amount of lean (non-fatty) meat in cattle. It likewise increases milk
production in dairy cows, or to increase the success rates of artificial insemination and speed
maturation of eggs.
It is a chemical that transfers information and instructions between cells in animals and plants.
As the body’s chemical messenger, hormones regulate growth and development, control
functions of various tissues, support reproductive functions, and and regulate metabolism (the
process used to break down food to create energy).
Antibiotics, on the other hand, are chemical compounds used to kill or inhibit the growth of
infectious organisms. Antibiotic refers to antibacterial. In the livestock and poultry industry, any
abuse in the use of antibiotics or any other drugs on the animals and fowls could have potential
adverse effect to humans who eventually consumes the meat and its byproducts.
Indeed, it is acknowledged that growth hormones and antibiotics are regularly used in
commercial livestock and poultry farms which fresh meats are distributed in wet markets and
supermarkets. It is also acknowledged that there have been instances of abuse in the use of these
hormones and antibiotics in animals and fowls that its residue is potentially harmful to human
health. The Board, therefore, encourages strict implementation of veterinary and quarantine
regulations even in rural areas as “hot meat”are known to proliferate in many unsuspecting
places in the country including ARMM. The Board further encourages the local government
units to implement ordinances, which direct that animals and fowls whose meats are being sold
CDPNS 2067:2007
21
in the market have to be slaughtered in either government-owned or accredited private
slaughterhouses rather than slaughtered in backyards without the benefit of veterinary inspection
services. Halal consumers are advised to always demand for clean and safe meat wherever they
buy them. It is a right they have to assert.
Annex E –
Accreditation, Qualification of Certifiers and Halal Laboratory Accreditation

Nakakalito ang mga Terms sa Tri-People Concept

July 17, 2008

kaka alih- July 17, 2008

Hindi lang natin miminsan tinatalakay ang isyung ito: “Tri-people Concept” o  tungkol sa pagrupo-grupo sa ating mga mamayan at tila mahina ang “pag-pick-up” ng ating mga mamayan, kaya naman minarapat natin ipost ditong muli sa ating bagong blog.. of course naman.. mayron  tayong konting edti …una natin itong tinalakay sa   sa programang “Kapayapaan” noong Enero 21, 2008 at  nai-post natin sa  http://dxup.multiply.com/   noong Enero 22, 2008.

Ang ating Tri-People (tri=triple or tatlo)  concept sa bayan ng Upi ay tumutukoy sa mga grupo ng tribo o ethnic tribe, tama po ba?

Ang mga  grupo ay hinati sa pinagmulan, isang grupo ang mula sa Luzon at Visayas, isang grupo ang galing ng Mindanao at isang grupo ang taga Upi. Ang grupo galing sa Luzon at Visayas ay tinawag natin na Christian group, dahil karamihan sa mga Ilocano, Bisaya, Tagalog at iba pang tribu sa Luzon at Visayas ay Christianity ang pinaniniwalaan na religion.  Ang ating pagtawag sa taga Mindanao na ibat-ibang tribu,  ay tinawag natin na Muslim dahil majority or karamihan dito ay Islam ang religion, at ang tawag sa taong tumanggap ng Islam ay Muslim, at grupong taal na taga Upi o native inhabitants ng Upi ay tinawag na Teduray.

Ang bawat grupo sa Tri-people ay kinabibilangan ng marami o hindi lang isang tribu, sa Muslim kasama dyan ang Maguindanaon, Meranaw, Iranun, Tau Sug, at iba pa. Sa Christian naman ay kabilang dyan ang Ilocano, Ilonggo, Bisaya, Tagalog, Kapangpangan at iba pa. Dito naman sa T’duray ay nag-iisa lang ang tinututukoy, ang tribung T’duray lang. Tama po ang aking explanation?

For any comments please send your message, thru sms o text, just type our key words, kapayapaan, space, mesage, space, namae and address and send to our DXUP FM Mobile Numbers: 09185476707 at 09263029849.

Bago tayo magpatuloy, habang nag-gagawa kayo ng inyong mga reaction, ay pakinggan muna natin ang report ni Hon Mayor Piang Sr. sa  mga evaluators ng Canadian International Development Authority (CIDA) -Local Government Support Programs (LGSP), na sina Vicky Alinsug,  para sa mga programa na kanilang natulungan, na dumating  dito last Friday, Jan 19, 2008, ang ulat ni Mayor Piang tungkol sa Mayor Councils.

Narinig natin ang Ulat  ng ating Mayor Piang, at ang I-quote natin ang ayn kanyang magandang sinabi tungkol sa ating topic, Muslim at Christian terms, pakinggan natin ang sinabi ni mayor sa part na yaon:

Maliwanag na ang Kagalang galang na Mayor Ramon A Piasng Sr. na siya mismo ay nakita o nalaman na dapat ng  ituwid ang ating terms sa Muslim at Christian.

Bweno kaugnay pa rin ng ating topic ay babasahin ko ang ilang bahagi ng sulat ni Kapatid na Zamin na tinanggap natin noon, Nov 22, 2006.

Heto ang sulat ni Zamin:  dated: November 22, 2006

Magandang Umaga Kaka Ali,

Kapayapaan at Magandang umaga po sa lahat ng taga pakinig ng DXUP-FM lalo na sa mga taga pakinig ng inyong napaka-imformative na programa-Kapayapaan.

Kaya po ako sumulat ay gusto kong mag-bigay ng ilang mga kuro-kuro sa mga napapansin ko na dapat nating pag-aralan at pag-usapan dahil sa aking pananaw ay may dapat baguhin sapagkat hindi naangkop sa mga kinauukulan nito. Ang gusto kong pansinin natin ay ang pag-grupo-grupo natin sa ating mga mamayan, na may grupong ganito, ganoon, maari bang hindi na tayo mag-grupo-grupo?

Halimbawa ng sinasabi ko:

• Minsan sa mga seminar-workshop, nag-grupo-grupo tayo ng isang grupo ay ang mataas ang pinag-aralan, ibang grupo naman ang may karanasan na at isa naman ang wala pang karanasan o experience. Sa totoo lang Kaka Ali, hindi naman ako totally against dito dahil tama naman dahil may magandang objectives.
• Sa tribal groupings- may grupo ang Ilocano, Ilonggo, Iranon, Maguindanaon, Meranaw, Teduray at iba pang tribu.
• Religion o pananampalataya-isang grupo ang Roman Catholic, Iglesia ni Cristo, Episcopal, Evangelical, Islam, Jehovah Witnesess, Seventh Day Adventist at iba pang religion.
• Gender- iba ang babae at iba rin ang kalalakihan at kong minsan may pangatlo pa, “third generation” daw.• May MNLF at MILF, May pro-cha-cha at anti cha-cha • May pro-government at anti government • May pro Amerikano at Against sa Amerikano ETC.ETC…….

Ang lahat ng nabanggit ko ay hindi masama kong tama ang layunin at kong talagang nararapat at kinakailangan, para sa akin, sang-ayon ako dyan, ang mahalaga dito ang layunin kong bakit nag-grupo, ngunit kong minsan ay kalabisan na at mali-mali na dahil kahit ang terms natin na ginagamit ay hindi na naangkop, ang mga halimbawa?:

Sa ating bayan ng Upi, may grupo tayong tinatawag na Muslim, Teduray at Christian, ang katanungan ko dyan: “ano ang grouping na iyan? By Tribe ba? by religion ba? By nationality ba?”

Nalilito ako dyan, kong ano ba talaga ang gruping na iyan, at naitatanong ko-bakit?

Kasi ang term na Muslim, ayon na rin sa inyong programa:

Muslim- ay yaong nanamplataya sa Islam-tama po ba Kaka Ali? Mamaaring siya ay Teduray, Ilonggo, Meranaw, Iranon, Ilocano, dahil ang term na Muslim ay may religious inclination hindi ito nabibilang sa tribo. Ang ibig sabihin ng Muslim, ay nanamplataya- ang kanyang agama o religion ay Islam.

Christian- ay yaong nanampalataya sa agamang Christianismo. Siya ay maaring Ilonggo, Teduray, Iranon, Meranaw, Ilocano o iba pang tribo. Maaring iba pang nationality siya nabibilang, dahil ang pagka-Christiano ng isang tao ay dahil sa pananampalataya hindi dahil sa kanyang tribong kinabibilangan.

Ang term na Teduray ay tinutukoy ay ang tribung Teduray, Ang T’duray ay isang tribu,   katulad din sa tribung Iranon, Maguindanaon, Meranaw, Manubo, Subanen, Ilonggo, Ilocano o iba pang tribu.

Ang tanong ko Kaka Ali, ano ba ang basehan ninyo o natin na hinati-hati natin ang ating mamayan na may grupo ng Muslim, Christian at Teduray? Tama ba ang terms na iyan?

Ang sunod kong tanong, Papaano kong ang aking kapatid na Teduray ay tinanggap ang agama (religion) na Islam, hindi ba nararapat na siya ay Muslim na rin? Katulad din siya sa pananamplataya sa Iranon na Muslim, Meranaw na Muslim, o Ilonggo na Muslim. Siya ba ay Muslim o Teduray na tatawagin? Di ba Muslim na rin siya? Di ba dapat tawagin na siyang Muslim na Teduray, katulad ng nauna nating binanggit?.

Ang Teduray na tinanggap ang Christianity, di ba nararapat na tawagin na siyang Christian? Tulad din siya sa Ilonggong Christiano, Iranon, Tagalog, Ilocano na Christiano? Di ba Teduray siyang Christiano?

Ang Katotohanan ay kong Agama (religion) o pananamplataya ang pag-uusapan sa Upi, may mga mamayan tayong nanampalataya sa Christianity sila iyong Christian, Islam at sila naman iyong MUslim at iba pang religion tulad ng Buddhists, at iba pang religion sa mundo. Kong tribu naman ang basehan, hindi na maitatuwa na nakakarami ang bilang ang mga kapatid na Teduray, Maguindanaon, Ilonggo, Ilocano, Iranon, Meranaw at marami pang ibang tribu dito sa Pilipinas na dito na tuluyan o pansamantalang naninirahan.

Ang mungkahi ko Kaka Ali, bakit, pag-aralan o silipin natin ang ginamit na term ng ating mga ninuno, sa pag-grupo nila sa mga mamayan na kanilang nasasakupan, halimbawa:

•  Ang mga dati ng naninirahan sa isang lugar ay tinawag nila itong-“Talainged” (native inhabitants) at ang bagong dating ay tinawag naman nila ng “Rafu” (new comers, foreigners)
• Ang mga naninirahan banda sa dagat ay tinawag na –“imragat’n” (people along the shore), iyong banda naman sa bundok ay-“kapalawan’n” ( people in the mountain). Iyong banda sa pinagmulan ng ilog ay “Taw sa Raya” at “taw sa Ilod” (people in the river bank).

Sa Saudi Arabia sa panahon ng Propeta Muhammad, ang mga naglipat mula sa Mecca papunta ng Madina ay tinawag na “Muhajir” (new comer) at “Ansari” taga Madina.

Sa ngayon mga panahon, maaring hindi ito maging problema, ngunit balang araw ay magiging problema, bakit? kasi ang term na Muslim ay may religion na aspeto, at ginagamit ito sa buong mundo at may maliwanag na kahulugan sa Qur’an, kaya hindi na natin ito pwedeng baguhin ang kahulugan, ganoon din sa terminong Christian.

Ako ay nanawagan sa Media, Academe, sa official ng goberno at sa lahat ng kinauukulan na minsan din natin itong suriin at pag-aralan para maiwasan ang pagkalito at di pagkakaunawaan sa mga darating na araw.

Lubos na gumagalang, ang iyong kapatid na masugid na tagapakinig.

[Nilagdaan] zamin

(original letter: handwritten in yellow paper by Zamin- binasa ni Kaka Ali sa kanyang programang “kapayapaan” November 27, 2006-5:30-6:30 ng umaga-sa himpilang DXZUP-FM 105.5 MHz)to Friday 5:30-6:30 morning]

kaugnay ng pag-basa natin muli sa sulat at pagtalakay sa issue ay may mga natanggap tayong mga sms (text messages): 

(number sadya nating inalis)  time recived: 06:27:27  21-Jan-2008

“Peace Tama yang sulat ni Kaka Zamin..ang suggestion ko dapat talaga  d na gamitin ang salitang Christian at Muslim or Bangsamoro para d lalala ang hidwaan…dapat talagaang gamitin na salita na naraapat ay ang tribu mismo gaya ng magindanaon, Teduray, Illonggo,, Cebuanao and etc…kaya nga ininsist ko matagal na mali ang tripeople of Upi kc ang Muslim at Christian ay di tribe…Teduray lamang ang tribu.”