Islam ya yi wa bayi magani wanda ya sa matsayin bauta da aka sanya masa ya zama mai sauƙi, kuma ya haifar da 'yantar da su a tilas da kuma da son rai. Ya kafa dokoki masu yawa a wannan al'amari, waɗanda malaman fiqhu suka yi bayani a kansu dalla-dalla. Waɗannan dokoki an taƙaita su a cikin waɗannan batutuwa:

Islam treated slaves with a treatment resulting in making easier the position of the slavery imposed upon him, and resulting in freeing them compulsorily and voluntarily. It placed many rules in this matter which the fuqaha elaborated in complete detail. These rules summarized in the following issues:

1. Musulunci ya tarar da mutane suna mallakar bayi, don haka ya magance matsalolin bayi tsakanin masu su da wata hanya da ta ba bayin hakkoki, kuma ta kiyaye masa darajarsa a matsayin ɗan adam kamar mai 'yanci dangane da halayen dabi'a da aka halicci mutum da su. Allah (SWT) ya yi umarni a cikin Alkur'ani mai girma, haka ma Manzon Allah ﷺ a cikin hadisi mai daraja, da a yi wa bayi alheri da zama da su cikin kyautatawa. Allah (SWT) ya ce:

1. Islam found people owning slaves so it treated the problems of slaves between the owners with a treatment giving the slaves rights and preserving him his consideration of being a human being like the free person in relation to the natural attributes man was naturally endowed with. Allah (swt) exhorted in the Noble Qur’an as did the Messenger (saw) in the honoured hadith with kindness to slaves and living with them kindly. Allah (swt) said:

Ma'anar "waɗanda dama-dama take mallaka" ita ce bayinku. Kuma shi (ﷺ) ya ce:

The meaning of “those your right hands possess” is your slaves. And he (saw) said:

Ya kuma ruwaito ta hanyar Abu Hurairah (ra) cewa ya ce: Shi (ﷺ) ya ce:

He also narrated via the way of Abu Hurairah (ra) of his saying: He (saw) said:

Shari'a ta ɗaukaka matsayin bawa, ta sanya shi kamar mai 'yanci, idan ta sanya jininsa ya zama mai kariya, har ta kashe mai 'yanci saboda shi, domin Allah (SWT) ya ce:

The Shar’a lifted the rank of the slave and made him like the free person when it made his blood protected so the free person is killed for it because Allah (swt) says:

Qisasi da kuma hukunta mai zunubi kamar qisasi ana amfani da su (a harshen Larabci) a matsayin sakamako ga mai zunubi, kuma ana amfani da shi wajen yi wa mai aikata laifi irin abin da ya aikata. Ma'anar "an wajabta muku qisasi" a matsayin sakamakon zunubi a kisan kai shi ne a kashe mai kisan. Wannan hukunci ya shafi kowa gaba ɗaya, namiji da mace, mutum mai 'yanci da bawa. Wannan kuma yana ƙarfafuwa da abin da Ibn Majah ya ruwaito ta hanyar Ibn Abbas (ra) daga Annabi ﷺ cewa ya ce:

Retaliation is similar and punishing the sinner as retaliation is used (linguistically) as recompense for the sinner, and it is used for doing upon the doer similar to what he did. The meaning of “retaliation has been imposed upon you” as recompense for the sin in murder is to kill the killer. This is general covering the male and female, free person and slave. This is strengthened by what ibn Majah narrated via the way of ibn Abbas (ra) of his (saw) saying:

Wannan gabaɗaya ce. Mai 'yanci da bawa suna daidai a cikin cewa jinin kowannensu yana da kariya, kuma haramun ne a kashe shi, don haka mai kisa za a kashe shi, duk wanda shi ne. Saboda haka Musulunci ya sanya rayuwar bawan da aka mallaka kamar rayuwar mai 'yanci daidai, kuma jininsa yana da kariya kamar jinin mai 'yanci. Ya ce ﷺ:

This is general. The free person and slave are equal in that the blood of each of them is protected and it is haram to kill them, so the killer is killed whoever he is. Hence Islam made the life of the enslaved slave like the life of the free person equally, and his blood is protected like the blood of a free person. He (saw) said:

Islam kuma ya ba bawa haƙƙin yin aure, da saki, da neman ilimi, kuma shi shaida ne a kan wasu, ko mai 'yanci ne ko bawa. Amma game da abin da Musulunci ya ba mai bawa mace haƙƙin jin daɗi da ita, wannan yana ɗaga matsayin baiwar, kuma yakan kai ga 'yancinta, domin jin daɗin mai gida da baiwarsa yana kama da jin daɗin miji da matarsa, don haka yana ɗaga matsayin baiwar zuwa matsayin matar 'yanci, yana kuma ba ta daraja a gaban mai gidanta. Baya ga abin da ke biyo bayan wannan jin daɗi na ciki da haihuwa, wanda ke shirya wannan baiwar a 'yantar da ita dole bayan mutuwar mai gidanta.

Also Islam gave the slave the right to marry, divorce, study and he is a witness upon others whether a free person or slave. As for what Islam gave as a right to the owner of a slave-girl to enjoy with her, this lifts the status of the slave and result in his freedom because the enjoyment of the owner with his slave-girl is like the enjoyment of the husband with his wife, lifting the status of the slave girl to the status of the free wife and gives her a status before her master. In addition to what results from this enjoyment of pregnancy and childbirth and this prepares this slave-girl to be freed compulsorily after the death of her master.

2. Musulunci ya ƙarfafa 'yantar da bayi. Ya sanya 'yantar da bawa a matsayin taimakon ɗan adam ya gode wa Allah jalla jalaluhu saboda alherinsa, kuma yana taimaka masa ya hau kan (‘aqabah). Allah (swt) ya ce:

2. Islam encouraged the freeing of slaves. It made the freeing of the slave as helping the human being to be grateful for the favour of Allah jalalah and assists him to climb the (‘aqabah). Allah (swt) said:

"Al-iqtiham" shi ne shiga da tsananin da wahala ta cikinsa, kuma (‘aqabah) wahala ce. Ya sanya aikin alheri a matsayin (‘aqabah), kuma ya sanya aiwatar da shi kamar hawa dutse saboda abin da ke cikinsa na mu'anat, wato wahala da fafatawa da rai. "’Yantar da wuya" shi ne 'yantar da ita daga bautar bayi, don haka Allah (swt) ya ƙarfafa 'yantar da bayi a cikin wannan aya. Haka kuma Manzon Allah ﷺ ya ƙarfafa 'yantar da bayi. Ya ce ﷺ:

“Al-iqtiham” is the entry and cross over with strictness and difficulty, and (‘aqabah) is difficulty. It made the righteous deed as (‘aqabah) and made its performance as climbing for it due to what is therein of mu’anat the difficulty and the struggling with the soul. “Freeing the neck” is liberating it from slavery so Allah (swt) encouraged the freeing of slaves in this ayah. Similarly did the Messenger (saw) encourage the freeing of slaves. He (saw) said:

Wannan yana nuna cewa Musulunci ya yi kira ga 'yantar da bayi kuma ya ba da lada mai girma a kansa. 4. Musulunci ya shimfiɗa ƙa'idodi na aiki da ke wajabta 'yantar da bayi. Don haka ya shimfiɗa dokoki da ke wajabta 'yanta su, lokacin da ya sanya 'yantar da bawa dangin mahrami ya tabbata kawai ta hanyar mallaka, ko mai shi ya amince ko bai amince ba, ko ya 'yanta ko bai 'yanta ba. Duk wanda ya mallaki dangin mahrami ta hanyar saye ko gado, dangin nasa yana 'yanta daga gare shi gaba ɗaya saboda kawai mallaka, ba tare da buƙatar ya 'yanta shi ba. Abu Dawud ya ruwaito daga Al-Hasan daga Sumura cewa Annabi ﷺ ya ce:

This demonstrates that Islam urged the freeing of slaves and gave it a great reward. 4. Islam legislated practical rules obliging the freeing of slaves. So it legislated rules obliging the freeing when it made the freeing on an enslaved slave to the related mahrem as being accomplished upon mere ownership whether the owner consents or not, or frees or not. Each human being who owns a relative mahrem by purchase or inheritance, his relative is freed from him completely due to mere ownership without need for his freeing him. Abu Dawud narrated from Al-Hasan from Sumra that the Prophet (saw) said:

Ya sanya azabtar da bawa ta hanyar ƙone shi, yanke wata gaba tasa, lalata jikinsa ko buga masa bugu mai raɗaɗi ya zama wajibi a ba shi 'yanci. Saboda haka, idan mai gidansa bai 'yantar da shi ba, sarki zai 'yantar da shi gaba ɗaya daga hannun mai gidansa. Manzon Allah ﷺ ya ce:

It made punishing the slave by burning, cutting an organ, spoiling him or striking him with a painful strike as obliging his freedom. So if his owner does not free him, the ruler frees him entirely from his owner. He (saw) said:

Ma'anar bugun shi ne bugun mai raɗaɗi, saboda hadisai da suka halatta wa mai bawa ya yi wa bawansa bugun horo. Musulunci ya sanya 'yantar da bawa a matsayin kaffara wajibi saboda zunubai da dama. Saboda haka duk wanda ya kashe mumini da kuskure, kaffararsa ita ce 'yantar da bawa mumini. Allah (SWT) ya ce:

The meaning of the strike is the painful strike due to the ahadith permitting the owner to strike his slave a disciplinary strike. Islam made the freeing of the slave as a compulsory atonement (kaffara) for many sins. So whoever kills a believer accidentally, his atonement is freeing a believing slave. Allah (swt) said:

Duk wanda ya karya rantsuwarsa, to daga cikin abin da ke kaffara ga kuskurensa shi ne 'yantar da bawa. Allah (SWT) ya ce:

And whoever perjures his oath, then among what atones his mistake is freeing a slave. Allah (swt) said:

Duk wanda ya yi zihari da matarsa ta hanyar cewa mata, ‘Ke kamar uwata take,’ sannan ya koma gare ta, to kaffarar sa ita ce 'yanta bawa. Allah (SWT) ya ce:

Whoever does Dhihar with his wife by saying to her, ‘You are like my mother’ then he returns to her, his atonement is freeing a slave. Allah (swt) said:

Duk wanda ya karya azumin Ramadan ta hanyar saduwa da mata, kaffarar sa ita ce 'yanta bawa. An karbo daga Abu Hurairah (ra) wanda ya ce:

Whoever invalidates the fast of Ramadhan by sexual intercourse, his atonement is freeing a slave. It is narrated from Abu Hurairah (ra) who said:

Da farko Annabi ﷺ ya umarce shi da 'yantar da bawa, kuma bai canja komai ba sai bayan an bayyana masa cewa ba zai iya yin hakan ba. Dukkan wadannan dokokin kaffara sun wajabta wa mai yin kaffara 'yantar da bawa.

Firstly the Prophet (saw) commanded him with freeing a slave, and he did not change anything except after his inability of doing so was clear to him. All these rules of atonements oblige the atoner to free the slave.

Musulunci bai tsaya nan ba, har ma ya sanya wa bawa hanyar yin aiki don ya 'yantar da kansa, ya kuma sanya wa mai shi hanyar samun diyya ta darajar bawan ta hanyarsa. Wannan yana cikin ƙarfafa yarjejeniyar 'yanci (al-kitaba). Musulunci ya ƙarfafa wannan, kuma Allah ya umarta da shi a cikin Alƙur'ani. Allah (SWT) ya ce:

Nor was Islam satisfied with this, but it also made more the slave a way to work to free himself as it made for the owner a way to be compensated the value of the slave by it. This is in the encouragement of the manumission contract. Islam encouraged this and Allah commanded it by the Qur’an. Allah (swt) said:

Idan maigida ya yi yarjejeniyar mukatabah da bawansa ta hanyar cewa masa: Idan ka ba ni kaza a cikin wani lokaci kaza, to kai 'yanci ne, to wajibi ne ga maigida ya 'yantar da bawansa domin ya yi aiki ya samu kudin da ya yi yarjejeniya da shi a kansa. Wajibi ne a kansa ya 'yantar da shi idan ya kawo kudin, kuma bai halatta ya janye daga wannan yarjejeniyar 'yanci ba. Malaman fiqihu sun amince da yarjejeniyar 'yanci a matsayin 'yantar da bawa nan take, kuma wuyansa ya 'yanta a lokacin, kuma idan yarjejeniyar ta inganta to bawan ya fita daga hannun maigidansa, duk lokacin da ya biya kudin maye kuwa sai ya fita daga mallakar maigidansa.

If the master contracts his slave by saying to him: If you give me so much in such and such time then you are free, it is obligatory upon the master to free his slave so that he works to attain the money which he contracted upon him. It is obligatory upon him to free him if he brings the money and it is not correct for him to revert from this manumission contract. The fuqaha recognised the manumission contract as the immediate freeing of a slave and his neck in time, and that if the contract is validated then the slave leaves the hands of his master and whenever he pays the substitute he leaves the ownership of his master.

Duk waɗannan dokoki don 'yantar da bayi ne. An nuna a cikinsu cewa suna bin hanyar karfafawa da kwadaitarwa, da kuma hanyar kafa dokoki da Jiha za ta aiwatar da karfi idan mutum bai aiwatar da su ba saboda tsoron Allah (SWT). Duk waɗannan dokoki suna kaiwa ga haifar da tunani da aiki a tsakanin masu bayi na 'yantar da bayi, kuma suna kaiwa ga haifar da tunani da aiki a tsakanin bayin kansu don yin aiki domin 'yantar da kansu daga bauta. Wannan yana sa tafarkin ya zama wanda aka yi niyyar kawo ƙarshen bauta a cikin al'umma. 5. Musulunci bai tsaya kawai a kan karfafa 'yantar da bayi da kafa dokokin tilasta 'yanci ba, a'a, ya kuma ware a Baitul Mali na Musulmi wani sashe na musamman don 'yantar da bayi, lokacin da ya sanya zakka ta kasance ana kashewa wajen 'yantar da bayi, kuma ya sanya wannan ya zama ɗaya daga cikin rukunan nan takwas. Allah (SWT) ya ce:

All of these rules are for freeing slaves. It is noted therein that they take the path of directing the encouragement and desire, and the path of legislating rules executed by the State forcefully if the individual does not execute them by the push of piety of Allah (swt). All of these rules lead to creating thinking and action among the owners to free slaves, and lead to creating thinking and action among the slaves themselves to work to free themselves from slavery. This makes the course directed to ending slavery in society. 5. Nor was Islam satisfied with encouraging the freeing of slaves and formulating rules compelling freeing, but rather made in the Bait al-Mal of Muslims a specific category for freeing slaves when it made zakat expended to freeing slaves and made this one of the eight categories. Allah (swt) said:

Maganarsa cewa: "da kuma (riqab)" yana nufin 'yantar da bayi. Bai ƙayyade wani adadi ga wannan rukuni ba, don haka ya halatta ga Dawla ta ware wani adadi don 'yantar da bayi. Ma'ana, ya halatta ta mayar da dukkan kuɗin zakka don 'yantar da bayi idan a wannan lokacin babu buƙatar wani kashe-kashe daga cikin abubuwan da ake kashe zakka a kansu. Wannan saboda kashe kuɗin zakka ba wajibi ba ne ya kasance ga rukunan nan takwas kaɗai, a'a, halal ne a ware shi ga rukuni ɗaya daga cikin waɗannan rukunan bisa ga abin da Halifan Musulmi ya gani.

His statement: “and for (riqab)” means freeing slaves. It did not specify for this category a specific amount, so it is allowed for the State to allocate an amount for freeing slaves. Rather it is allowed for it to make all the zakat money for freeing slaves if at that particular time there is no necessity for other expenditure from the expenses of zakat. This is because the expenditure of zakat is not obliged to be only for the eight categories but rather it is allowed to be specified for one category from these categories according to what the Khalifah of the Muslims views.