4.4 Babi na Huɗu: 'Yanci Bayi - Fiqhul Zakah | Quran Course

4.4 Babi na Huɗu: 'Yanci Bayi - Fiqhul Zakah | Quran Course

Al-Zamakhshari ya ce amfani da harafin jarrin "fi" (cikin) ga nau'i-nau'i huɗu na ƙarshe yana nuna cewa sun fi cancantar zakka fiye da huɗu na farko, domin "fi" yana nuna wuri da abu ke cikinsa, ma'ana waɗannan nau'i huɗu na ƙarshe su ne kwantena da ya kamata a sanya sadaqat a cikinsu.1 A cikin al-Intisar, Ibn al-Munayyir ya yi sharhi kan bayanin al-Zamakhshari, yana cewa: "Bambanci na biyu, mafi muhimmanci, shi ne cewa ana ba da zakka ga nau'i huɗu na farko ta yadda za su zama masu mallakarta, amma ba lallai ne a ba mutanen nau'i huɗu na ƙarshe zakka ba, sai dai a kashe ta don amfanin su. Wato, ana ba da zakka ga maigidan bawa don a 'yantar da bawan; haka kuma ana bayar da ita saboda Allah, ga mai bin bashi, ko don taimakon matafiyi ya isa gida."2 Al-Razi ya lura, kamar Ibn al-Munayyir, cewa "li" (ga) yana nuna mallaka, yayin da "fi" (cikin) yana nuna manufar kashe kuɗin. A taƙaice, ana ba da zakka ga nau'i huɗu na farko, yayin da ake bayarwa saboda, ba lallai ba ne ga nau'i huɗu na ƙarshe.3 Haka ma sharhin al-Khazin ya faɗa.4

Al Zamakhshari says the use of the preposition "in" for the last four categories indicates they are more deservant of zakah than the first four, since "in" indicates a place inside which things are put, meaning that these last four categories are containers in which sadaqat should be put.1 In al Intisar, Ibn al Munayyir comments on al Zamakhshari's note, "The other, more important, difference is that zakah is given to the first four categories in such a manner that they become its owners while zakah is not necessarily given to persons in the last four categories, but spent for their benefit. In other words, zakah is given to the master of the slave to gain the slave's freedom; it is also given for the sake of God, to the creditor of those under debt, or to help the wayfarer reach home."2 Al Razi notes, similarly to Ibn al Munayyir, that "to" indicates ownership, while "in" cannotes the purpose of the spending. In summary, zakah is given to the first four categories, while it is given for, and not necessarily to the last four categories.3 The same is stated in al Khazin's commentary.4

Rashid Rida,5 followed by the late Mahmud Shaltut,6 divides the categories that deserve zakah into two kinds: individuals and interests. Individuals include the first four, plus those under debt and the wayfarer, while interests include freeing slaves and the sake of God. The author of al Manar uses the additive conjunction "and" before the words "those under debt" and "wayfarer," relating these two categories to the first four, since the preposition "in" is used immediately before "liberating slaves" and "sake of God." This non-sequential addition does not show proper respect for the eloquence of the Qur'an. It is better to take the additions in sequence, grouping the last four categories together, because they are preceded by the preposition "in," which is the choice of al Zamakhshari, Ibn al Munayyir, al Razi, and others. Ibn Qudamah supports the view of al Razi and his colleagues, saying: Four categories receive zakah such that it becomes their property forever and they do not need to return it. The other four categories do not take zakah but to spend it for a pre-determined purpose, and if they do not spend it for that purpose, it can be taken back from them. The last four categories take zakah in order to use it toward fulfilling some objectives, while the first four categories are themselves objectives of zakah. For example, the purpose of zakah is fulfilled by giving to the poor, thus making the poor rich. On the other hand, if a person in one of the last four categories were given an amount of zakah for a purpose which can be achieved by spending a lesser amount, the remainder must be returned, except in the case of the fighter for the sake of God.7 (This lost exception does not apply to military equipment such as weapons and horses, which must be returned to the zakah fund.) This distinction made by Ibn Qudamah is undoubtedly correct. Yana iya ya tallafa shi ta hanyar ambato sauyin harafin jarrabawa (preposition) da aka yi amfani da shi a cikin Alkur'ani tare da rukunan da aka lissafa, kamar yadda mai sharhi kan Ghayat al-Muntaha ya lura.8

Rashid Rida,5 followed by the late Mahmud Shaltut,6 divides categories that deserve zakah into two kinds: individuals and interests. Individuals include the first four plus those under debt and the wayfarer, while interests include freeing, slaves and the sake of God. The author of al Manar uses the additive conjunction "and" before the word "those under debt" and "wayfarer," relating these two categories to the first four, since the preposition "in" is used immediately before "liberating slaves" and "sake of God." This non-sequential addition does not show proper respect for the eloquence of the Qur'an. It is better to take the additions in sequence, grouping the last four categories together, because they are preceded by the preposition "in" which is the choice of al Zamakhshari, Ibn al Munayyir, al Razi, and others. Ibn Qudamah supports the view of al Razi and his colleagues, saying Four categories receive zakah such that it becomes their property forever and they do not need to return it. The other four categories do not take zakah but to spend it for a pre-determined purpose, and if they do not spend it for that purpose, it can be taken back from them. The last four categories take zakah in order to use it toward fulfilling some objectives, while the first four categories are themselves objectives of zakah. For example, the purpose of zakah is fulfilled by giving the poor, thus making the poor rich. On the other hand, if a person in one of the last four categories ware given an amount of zakah for a purpose which can be achieved by spending a lesser amount, the reminder must be returned, except in the case of the fighter for the sake of God,"7 (This lost exception does not apply to military equipment such as weapons and horses, which must be returned to the zakah fund.) This distinction made by Ibn Qudamah is undoubtedly correct. He could have supported it by quoting the change of preposition used in the Qur'an with the listed categories, as noted by the commentator of Ghayat al Muntaha.8

Kashe zakat wajen 'yantar da bayi na iya kasancewa ta hanyoyi biyu:

Spending zakah in liberating slaves may take two forms:

1. Wannan zakka za a iya amfani da ita wajen taimakon bawan da aka yi yarjejeniya da shi (al 'abd al mukatab) ya biya wa mai gidansa. Bawan da aka yi yarjejeniya da shi bawa ne wanda yake da yarjejeniya da mai gidansa cewa, idan ya biya wa mai gidan adadin kuɗin da aka amince da shi, to zai samu 'yanci. Allah ya umarci Musulmi da su yi yarjejeniya da bayi masu neman 'yanci ta hanyar yarjejeniya. Allah kuma ya wajabta wa Musulmi su taimaka wa bayi wajen samar da kuɗin fansa da aka yarda da su ga masu gidansu. Allah ya ce: "Kuma idan wani daga cikin bayinku ya nemi takardar 'yanci (domin ya sami 'yancinsa ta hanyar biyan wani adadin kuɗi), to ku ba shi takardar idan kun san akwai alheri a cikinsa; kuma ku ba shi wani abu daga cikin dukiyar da Allah ya ba ku."9 Ma'ana, Allah ya kuma umarci masu gida su taimaka wa bayinsu wajen biyan adadin kuɗin da aka yarda da su. Baya ga wannan, Allah ya ware wani rabo daga zakka don 'yantar da bayi. Abu Hanifa, al-Shafi'i, almajiran su, da al-Laith bin Sa'd, sun ɗauki ayar zakka a matsayin takamaiman magana ga bayin da aka yi yarjejeniya da su. Suna kawo a matsayin shaida rahoton da Ibn 'Abbas ya fassara kalmar "...da kuma 'yantar da bayi," da cewa tana nufin bayin da aka yi yarjejeniya da su. An ce jumlar ƙarshe na ayar da aka ambata a sama tana goyon bayan wannan.10

1. This zakah can be used to help a contracted slave pay his master. A contracted slave (al 'abd al mukatab) is a slave who has an agreement with his master that upon paying the master an agreed upon amount, the slave gains freedom. God orders Muslims to contract slaves who desire liberating contracts. God also ordains Muslims to help slaves provide the contractual ransom to their masters. God says, "and if any of your slaves ask for a deed in writing [to enable them to earn their freedom for a certain sum] give them such a deed if ye know any good in them; yea, give them something yourselves out of the wealth which God has given you."9 In other words, God also orders the masters to help slaves pay their contractual sum. In addition to this, God assigns a share of zakah for liberating slaves. Abu Hanifah, al Shafi'i, their disciples, and al Laith bin Sa'd, consider the verse of zakah a specific reference to contracted slaves. They present as evidence a report that Ibn 'Abbas interprets the verse " . . . and in liberating slaves," to mean contracted slaves. This is said to be supported by the last sentence of the above mentioned verse.10

2. Hanya ta biyu ta 'yantar da bawa ita ce a sayi bawa da kuɗin zakka a 'yantar da shi ko ita. Wannan na iya yi wa gwamnati, ko mai biyan zakka, ko wata ƙungiyar masu biyan zakka tare. Wannan ra'ayin Malik ne, da Ahmad, da Ibn Ishaq. Ibn al 'Arabi ya bayar da hujja cewa wannan a bayyane yake daga kalmomin Alƙur'ani, domin kalmar da aka yi amfani da ita tana nufin "wuyoyi", kuma duk lokacin da aka yi amfani da ita a Alƙur'ani game da bayi, tana nufin a 'yantar da su. Idan Allah yana nufin ƙayyadadden nau'in bayi da aka yi yarjejeniya da su, da zai ambace su da sunansu. A cewar Ibn al 'Arabi, bawan da aka yi yarjejeniya da shi za a iya ba shi zakka a matsayin mutumin da ke bin bashi, ba a ƙarƙashin taken 'yantar da bayi ba, sai dai ta hanyar yin ƙaƙƙarfan ƙari a kan ma'anar kalmar.11

2. The second way of liberating is to buy the slave with the proceeds of zakah and liberate him or her. This can be done by the state, a zakah payer, or a group of zakah payers together. This is the opinion of Malik, Ahmad, and Ibn Ishaq. Ibn al 'Arabi argues that this is apparent from the words of the Qur'an, because the word used translates as "necks" which, whenever used in reference to slaves in the Qur'an, means liberating them. If God meant the specific sub-category of contracted slaves, He would have mentioned it by its name. According to Ibn Al 'Arabi, the contracted slave may be given zakah as a person under debt and not under the title of liberating slaves, except by over-generalizing the term.11

Haƙiƙa, ayar ta ƙunshi dukkan ma'anoni biyu. Sai dai an ruwaito cewa Ibrahim al-Nakha'i da Sa'id bin Jubair, dukansu Tabi'ai ne, ba sa son sayen bayi da kuɗin zakka sannan su 'yantar da su, saboda irin wannan aiki yana amfanar wanda ya 'yantar da bawan saboda ƙa'idar da aka sani a ilimin fiqhu ta al-wala' [haɗin kai na taimakon juna] tsakanin mai 'yantarwa da bawan da aka 'yanta. Wala' a tsakaninsu yana nufin cewa idan bawan da aka 'yanta bai da wasu magada, mai 'yantar da shi zai iya gadon dukiyarsa idan ya rasu. Malik yana cewa, tun da ana bayar da zakka saboda Allah, mai 'yantarwa ba dole ba ne ya samu wani amfani na kansa. Saboda haka, wanda ya 'yantar da bayi daga kuɗin zakkarsa ba ya kamata a ba shi wala' na bawan da aka 'yanta ba. Wannan wala' na dukkan Musulmai ne, wanda jiharsu ke wakilta.12

Actually, the verse includes both meanings, However, it is said that Ibrahim al Nakha'i and Sa'id bin Jubair, both Followers, do not like purchasing slaves with zakah and then liberating them, since such an action benefits the liberator because of the concept known in Islamic jurisprudence as al wala' [mutual support] between the liberator and the liberated slave. Wala' between them means that if the liberated slave has no other heirs, his liberator may inherit his estate upon his death. Malik argues that since zakah is due for God's sake, the liberator must not gain any personal benefit. Thus, the person who liberates slaves from the proceeds of his own zakah should not be granted the wala' of the freed slave. This wala' belongs to all Muslims as represented by their state.12

Abu 'Ubaid ya ruwaito cewa Ibn 'Abbas bai ga laifi a cikin mutum ya 'yantar da bayi da zakkarsa ba, kuma ya ce Ibn Abbas ya fi al-Nakha'i da Ibn Jubair yawan ilimi da iko, don haka ra'ayinsa ya fi a karɓa, musamman ma da yake al-Hasan, wanda yake cikin Tabi'in, da mafi yawan malamai sun yarda da Ibn 'Abbas.13 Abu 'Ubaid ya ƙara da cewa ko da mai 'yantarwa na iya gādon dukiyar bawan da ya 'yanta saboda al-wala da ke tsakaninsu, to yana iya kuma ya biya, misali, diyyar kisan da bawan da aka 'yanta zai iya aikatawa, bisa aiwatar da wannan ƙa'ida ta al-wala.14

Abu 'Ubaid reports that Ibn 'Abbas finds no error in a person liberating slaves with his own zakah and comments that Ibn Abbas is much more of an authority than al Nakha'i and Ibn Jubair, and his opinion is much preferred, especially since al Hasan, a Follower, and the majority of scholars agree with Ibn 'Abbas.13 Abu 'Ubaid adds that even if the liberator may inherit ex-slave's estate as a result of al wala between them, he may also have to pay, for example, the ransom for a killing the liberated slave may commit, in application of the same principle of al wala.14

Yang sani cewa, bambancin ra'ayi yana shafar ne kawai yanayin da mai biyan zakka da kansa ya 'yantar da bayi daga zakkarsa. Amma idan Daular Musulunci ce ta dauki wannan mataki, Musulmi sun yarda cewa gwamnati na iya amfani da duk wani hadin hanyoyin biyu na 'yantar da bayi da aka ambata a sama. Wasu malamai ma sun fi son gwamnati ta yi amfani da hanyoyin biyu tare, kamar yadda al-Zuhri ya bayar da shawara lokacin da ya rubuta wa 'Umar bin 'Abd al-Aziz cewa "rabon 'yantar da bayi an raba shi kashi biyu, rabi ga bayin Musulmi da aka yi yarjejeniya da su, sauran rabin kuma don saye da 'yantar da bayin Musulmi."15 Hakika, babu dalilin takura raba wannan rabo kashi biyu.

It should be realized that the difference in opinion applies only to the case where the individual zakah payer liberates slaves out of his or her zakah, but if the Islamic state takes that action, Muslims agree that the state can use any combination of the two forms of slave liberation mentioned above. Some scholars even prefer that the state use the two forms together, as suggested by al Zuhri when he wrote to 'Umar bin 'Abd al Aziz that "the share of liberating slaves is divided into two parts, half for Muslim contracted slaves and the other half for buying Muslim slaves and liberating them."15 Of course, there is no reason for the restriction of dividing this share in half.

Ya kamata a lura cewa Musulunci shi ne tsarin farko da ya fara kawar da bauta a hankali a cikin al'umma, ta hanyar amfani da hanyoyi da yawa tare. Musulunci da farko ya rufe hanyoyin bauta ta hanyar haramta sace mutane masu 'yanci da sayar da su, da bautar da masu bashi da masu laifi bisa doka, ko mayar da fursunonin yaki bayi a yakin da aka yi don zalunci ko don amfanin tattalin arziki. Hanya guda ɗaya tilo ta bauta, wato yakin halal da aka yi don hana zalunci da danniya, an bar ta a kan ta.16 Ko a irin wannan yaki, dole ba ne daular Musulunci ta mayar da fursunonin yaki bayi. Wannan zabi ne kawai da aka bar bude domin a samu kula daidai da abin da fursunonin Musulmi ke samu daga kafirai. Ayoyin Alkur'ani game da fursunonin yaki na halal ba ma ambaton bauta a matsayin zabi. Alkur'ani ya ce: {Idan kun murkushe su sosai, to ku daure su da daurin karfi; daga nan ko dai alheri ko fansa.}17

It should be noted that Islam was the first system to start a gradual mass elimination of slavery, by using several means together. Islam first dried up the sources of slavery by prohibiting the kidnapping and selling of free persons, legal slavery of debtors and criminals, or the enslaving of prisoners of wars waged for aggression or economic benefit. Only one source of slavery, morally-lawful war aimed at preventing aggression and oppression, was left intact.16 Even in such a war, the Islamic state need not enslave prisoners of war. This is only an option left open in order to provide for treatment comparable to that which Muslim prisoners receive from the unbelievers. Qur'anic texts regarding prisoners of lawful wars do not even mention slavery as an option. The Qur'an says, "When ye have thoroughly subdued them, bind a bond firmly on them; thereafter is the time for either generosity or ransom."17

A lokaci guda kuma, Musulunci ya tanadar da hanyoyi masu ci gaba na 'yantar da bayi. Musulunci yana kwadaitarwa wajen 'yantar da bayi, kuma yana sanya hakan a matsayin wata alama ta mika wuya ga Allah, da kuma kaffara da mutane masu neman gafarar zunubai ko kuskure ke yi, kamar karya azumi a cikin Ramadan ko karya rantsuwa. Musulunci ya wajabta 'yantar da bayi a cikin Fiqh al Zakah (Vol. II), Dr. Yusuf al Qardawi 46

At the same time, Islam prescribes continuous means for liberating slaves. Islam urges freeing slaves, and makes it one expression of submission to God, as well as a compensation performed by persons seeking forgiveness for sins or errors, such as breaking fast in Ramadan or breaking an oath. Islam requires freeing slaves as Fiqh al Zakah (Vol. II), Dr. Yusuf al Qardawi 46

diyya saboda duka da ya yi masa ba tare da hakki ba. Masu bauta ana umurtarsu a cikin Alkur'ani da su yi yarjejeniya da bayinsu don 'yanci a kan wani adadin kuɗi da aka amince da shi, kuma al'ummar Musulunci ana kiranta da ta taimaka wa bayin da aka yi yarjejeniya da su da kuɗi, da kuma samar musu da ayyuka domin su sami adadin da ake bukata don 'yancinsu. Allah SWT ya ce: "Kuma idan wani daga cikin bayinku ya nemi rubutacciyar takarda [domin ya sami 'yanci ta hanyar biyan wani adadi] ku ba su irin wannan takardar idan kun san wani alheri a cikinsu; ku ba su wani abu daga dukiyar da Allah ya ba ku." Haka kuma, Allah ya sanya 'yantar da bayi ɗaya daga cikin manufofi takwas na zakka. Adadin zakka da aka ware don 'yantar da bayi na iya zama ɗaya cikin takwas, ko fiye ko ƙasa da haka, na wannan babban tushen kuɗi mai ci gaba a cikin al'ummar Musulunci. Wannan rukuni wani lokaci kan iya ɗaukar yawancin ko duk abin da aka samu daga zakka, idan sauran rukunan masu karɓar zakka sun gamsu, kamar yadda ya faru a zamanin Umar bin Abdul Aziz. Yahya bin Sa'id ya ce: "Umar bin Abdul Aziz ya aike ni a matsayin jami'i kan zakkar Afirka. Na tara ta, na nemi talakawa in ba su, amma ban sami kowa ba."

compensation for beating him without right. Masters are ordered in the Qur'an to contract their slaves for freedom against an agreed upon sum, and the Muslim society is called upon to help contracted slaves financially and provide them with jobs so they earn the amount needed for their freedom. God says "And if any of your slaves ask for a deed in writing [to enable them to earn their freedom for a certain sum] give them such a deed if ye know any good in them; ye give them something yourselves out of the wealth which God has given you."18 In addition, God makes liberation of slaves one of the eight objectives of zakah. The amount of zakah assigned for freeing slaves may be on one-eighth, or more or less, of this huge, continuous source of funds in the Muslim society.19 This category may sometimes take most or all of the proceeds of zakah, if other groups of zakah recipients are satisfied, as happened in the time of 'Umar bin 'Abd al 'Aziz. Yahya bin Sa'id says, "'Umar bin 'Abd al Aziz sent me as an officer on the zakah of Africa. I collected it and searched for poor people to give it to, but found none.

Mun nemi masu cancanta a ba su zakka, amma muka ga cewa 'Umar bin 'Abd al-'Aziz ya sa dukkan mutane sun wadatu. Sai na sayi bayi na 'yantar da su da zakka."20 Da Musulmi sun sami damar aiwatar da addinin su gaba ɗaya a ƙarƙashin wata ƙasa mai adalci da hikima na tsawon lokaci, da an kawar da bauta daga ƙasashensu tun kafin lokacin da ta kawu a zahiri.

We searched for deservants to give zakah to, but found that 'Umar bin 'Abd al 'Aziz had made all people satisfied. Then I bought slaves and freed them with zakah."20 If Muslims had the chance to fully implement their religion under a just and wise state for an extended period of time, slavery would have been wiped out from their lands long before it actually was.

A cikin tafsirin al-Manar, marigayi Rashid Rida ya ce: "’Yantar da mutane yana da irin na zamani a ’yantar da mutane daga wulakanci da zalunci na mulkin mallaka, wato ’yantarwa ta jama’a idan aka kwatanta da ’yantar da bayi guda ɗaya."23 Shaikh Mahmud Shaltut kuma ya jaddada: "... Ina ganin a yau muna da wani nau’in bauta da ya fi haɗari ga ɗan adam. Shi ne bautar da ake yi wa ra’ayoyin al’ummai, dukiyarsu, da ikonsu, wanda ke hana su ’yancinsu a ƙasarsu. Bautar mutum ɗaya tana ƙarewa da mutuwar mutumin, amma a yau ana bautar da al’umma gaba ɗaya, tsara bayan tsara, cikin wani nau’i na ci gaba da zalunci mai rinjaye ƙarƙashin iko marar tausayi."

In the commentary al Manar, the late Rashid Rida says "liberating has its modern equivalent in liberating people from the humiliation and oppression of colonial power, which is mass liberation as compared to freeing individual slaves."23 Shaikh Mahmud Shaltut emphasizes, ". . . I think we have today a form of slavery that is more dangerous to humanity. It is the enslavement of peoples ideas, wealth, and authority, depriving them of their freedom in their own land. The enslavement of an individual ends with the death of the person, but today entire nations and peoples are enslaved, generation after generation, in a continuous form of overwhelming oppression under ruthless power.

"Wannan nau'in bauta ya cancanci a kawar da shi gaba ɗaya, kuma ya cancanci a ƙara kokari wajen 'yantar da mutane daga gare ta, ba wai kawai ta hanyar amfani da kuɗin zakka da sadaka ba, har ma ta hanyar sadaukar da dukiyarmu gaba ɗaya da kanmu. Wannan ya kamata ya buɗe idanunmu zuwa babban nauyin da ke kan attajirai Musulmi na taimakon al'ummar Musulunci."23

This form of enslavement deserves extermination and deserves more efforts to liberate people from it, not only by using the proceeds of zakah and charity, but also by sacrificing all our wealth and ourselves. This must open our eyes to the tremendous responsibility of rich Muslims to help peoples of the Muslim nation."23

Ko da yake Rida da Shaltut sun siffanta daidai irin zaluncin da ba a iya jurewa da ƙasashe masu fama da mulkin mallaka ke fuskanta daga ƙasashen masu tsananin tashin hankali, ni ban yarda da faɗaɗa ma'anar 'yantar da bayi zuwa irin wannan matsayi ba, domin kalmomi bai kamata a yi amfani da su cikin sauƙi haka ba. Amma game da taimakon mutanen da ake zalunta, muna da babbar dama ƙarƙashin taken zakka da ake kashewa "a hanyar Allah", baya ga duk dukiyar ƙasashen Musulunci da al'ummarsu waɗanda dole ne su ba da gudummawa wajen 'yantar da Musulmi da ƙasashen Musulmi.

Although Rida and Shaltut correctly describe the unbearable oppression inflicted on colonized nations by aggressive powers, I do not agree on expanding the meaning of freeing slaves to such and extent, because words should not be so loosely applied. As for helping the oppressed peoples, we have great opportunity under the title of zakah spent "for the sake of God," in addition to all the resources of Muslim states and people that must contribute toward the liberation of Muslims and Muslim lands.

1. Tafsirin al-Kashshaf, Juz'i na 2, shafi na 45-46.

1. Commentary al Kashshaf, Vol. 2, pp. 45-46.

Al-Intisaf min al-Kashshaf, wanda aka buga a gefen littafin tafsirin da ke sama.

2. Al Intisaf min al Kashshaf, printed on the margins of the above commentary.

3. Al Tafsir al Kabir, na al Razi, Juzu'i 16, shafi'i 112.

3. Al Tafsir al Kabir, by al Razi, Vol. 16, p. 112.

Wanda al-Jamal ya ambata a cikin bayanansa kan Tafsirin al-Jalalain, Juzu'i na 2, shafi na 292.

4. Quoted by al Jamal in his notes on the Commentary al Jalalain, Vol. 2, p. 292.

5. Tafsirin al-Manar, Juzu'i 10, shafi'i 586-590.

5. Commentary al Manar, Vol. 10, pp. 586-590.

6. Al Islam, 'Aqidah wa Shari'ah, shafi na 111-113.

6. Al Islam, 'Aqidah wa Shari'ah, pp. 111-113.

7. Al Mughni, Juzu'i 2, shafi 760.

7. Al Mughni, Vol. 2, p. 760.

8. Matalib Uli al Nuha, Vol. 2, p. 151.

8. Matalib Uli al Nuha, Vol. 2, p. 151.

9. Suratu An-Nur, 24:33.

9. Sura al Nur, 24:33.

10. Al-Tafsir al-Kabir, Juz'i 16, shafi na 112; duba kuma al-Hidayah da Fath al-Qadir, Juz'i na 2, shafi na

10. Al Tafsir al Kabir, Vol. 16, p. 112, see also al Hidayah and Fath al Qadir, Vol. 2, p.

17.

17.

11. Ahkam al Quran, Juzu'i na 2, shafi na 955.

11. Ahkam al Quran, Vol. 2, p. 955.

12. Al Amwal, shafi. 608-609.

12. Al Amwal, pp. 608-609.

13. Ibid.

13. Ibid.

14. Ibid.

14. Ibid.

15. Ibid.

15. Ibid.

16. 'Ali 'Abd al Wahid Wafi, Huquq al Insan fi al Islam, shafi 139-161, bugun Ma'aikatar Awqaf, Alkahira.

16. 'Ali 'Abd al Wahid Wafi, Huquq al Insan fi al Islam, pp. 139-161, Awqaf Ministry print, Cairo.

17. Suratul Qital, 47:4.

17. Sura al Qital, 47:4.

18. Suratu An-Nur, 24:33.

18. Sura al Nur, 24:33.

Wannan kuma yana cikin ɗaga matsayin bayi na ruhaniya, da ɗabi'a, da na abin duniya, har ya kai ga sanya su kamar 'yan'uwa ga masu mallakar su. Ya zama su ci daga abinci iri ɗaya, su sa tufafi masu ingancin iri ɗaya, kuma kada a tilasta musu aiki fiye da ƙarfinsu, baya ga haramcin cutarwa da dukansu, ko ma amfani da kalmar "bawa" wajen kiran su.

19. This is in addition to raising the level of spiritual, moral, and material dignity of slaves, to the extent of making them like brothers to their masters. They should eat from the same food, wear the same quality clothes, and not be forced to work more than their capacity, in addition to the prohibition of injuring and beating them, or even using the word "slave" in addressing them.

20. Tarihin 'Umar bin 'Abd al 'Aziz, na Ibn 'Abd al Hakam, shafi na 59.

20. Biography of 'Umar bin 'Abd al 'Aziz, by Ibn 'Abd al Hakam, p. 59.

21. Ar-Rawd al-Murbi', Juzu'i 1, shafi 402.

21. Al Rawd al Murbi', Vol. 1, p. 402.

22. Ahkam al-Qur'an, Juzu'i na 2, shafi na 956.

22. Ahkam al Qur'an, Vol. 2, p. 956.

23. Tafsirin al-Manar, Juzu'i 10, shafi na 598.

23. Commentary al Manar, Vol. 10, p. 598.

24. Al-Islam, Aqidah wa Shari'ah, p. 446.

24. Al Islam, Aqidah wa Shari'ah, p. 446.