27.2 Yadda Ake Mu'amala da Bautar Kama - Halin Musulunci | Quran Course

27.2 Yadda Ake Mu'amala da Bautar Kama - Halin Musulunci | Quran Course

0% read · 3 min left

Halin Musulunci Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

27.2 Yadda Ake Mu'amala da Bautar Kama

27.2 Treating Slavery

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 104 times

Nau'o'in bauta iri-iri ne suka kasance a tsarin zamanin da wanda ake yi a duniya lokacin da Musulunci ya zo. Suna yanke hukuncin bauta ga mai bashi wanda ya gaza biya; don haka mai bin bashi, idan mai bashin ya zama matalauci kuma ya kasa biya, zai iya mayar da shi bawa. Haka kuma suna yanke hukuncin bautar da mutum saboda laifuffuka da kurakuran da ya aikata. Suna kuma tanadin cewa mutum mai 'yanci ya karɓi bauta a kansa, don ya sayar da kansa ga wani bisa sharadin cewa zai 'yantar da shi bayan wani lokaci da suka amince da shi. Kabilu masu ƙarfi suna ba wa kansu damar mayar da mutane ko kabilu masu rauni bayi. Yaƙe-yaƙe da fadace-fadace suna tantance, a takaice, mayar da fursunonin yaƙi bayi, kuma suna ba da izinin mayar da duk mutanen wata ƙasa bayi idan sun ci su. Wasu daga cikinsu suna takaita bauta ga waɗanda suka kama fursunoni a yaƙi, maza, mata da yara. Duk wanda aka kama a matsayin fursuna a yaƙin halal aka mayar da shi bawa a cikinsa, ana ɗaukarsa bawa kuma ana amincewa da zamansa bawa.

The categories of slavery in the ancient systems that were practiced in the world when Islam came were many. They would judge with slavery for the bankrupt debtor; so the creditor, when his debtor became indigent and bankrupt, could enslave him. They would also judge with slavery of the human being as punishment of what he committed of crimes and mistakes. They also ordained for the free person to accept slavery upon himself so he could sell himself to another upon condition that he frees him after a period they agreed upon. The strong tribes allowed themselves to enslave individuals or weak tribes. Wars and battles would determine, in a general way, the enslaving of captives and allow enslaving all the people of a country if they conquered them. Some of them would limit slavery to whom they took as captives in the war of men, women and children. Whoever was taken as a captive in a legal war and was enslaved therein was considered a slave and was acknowledged in his being a slave.

Ga wata tambaya da ya kamata a taso da ita, wadda ta kasance abin rudani ga wasu malaman fiqhu, har aka ce daga gare su cewa Khalifa zai iya bautar da fursunonin yaki idan ya ga dama. Wannan tambaya ita ce: Annabi (saw) ya bautar da mutane bayan wannan ayar? Wannan ayar an saukar da ita a shekara ta biyu bayan Hijira, a farkon yakin da ke tsakanin Manzon Allah (saw) da kafiran Quraishawa, kuma Manzon Allah (saw) ya bautar da mutane a Hunain. Ayyukan Manzon Allah (saw) ana daukar su a matsayin shari'a, domin ana daukar su a matsayin bayani ga ayoyin Allah (swt). To ta yaya za a ce an hana bautar da fursunonin yaki ta wannan ayar, alhali Manzon Allah (saw) ya bautar da mutane bayan saukar wannan ayar a Hunain? Amsar ita ce: ayyukan Manzon Allah (saw) da maganganunsa dangane da ayoyin Alkur'ani ko dai suna bayyana abin da yake mujmal (gaba daya), ko su takaita abin da yake a bude, ko su keɓe abin da yake gaba daya. Ayyukan Manzon Allah (saw) da maganganunsa ba za su iya zama nasakh ga Alkur'ani ba. Ayar fursunonin yaki kuwa ba ta cikin mujmal da za a bayyana ta, haka kuma kalmominta ba kalmomin gaba daya ba ne da za a keɓe su, ba kuma a bude suke da za a takaita su ba. Don haka idan aka tabbatar cewa Manzon Allah (saw) ya bautar da mutane bayan saukar ayar, to aikinsa zai zama mansukhi (mai soke ta) kuma hakan ba a halatta ba. Bugu da kari, bautar da fursunonin yaki da Manzon Allah (saw) ya yi hadisi ne mai ruwaito shi mutum guda (khabar ahad), wanda kuma ya saba wa ayar.

Here a question can be raised which was a position of confusion for some fuqaha from whom it was taken that the Khalifah can enslave captives if he so views. This question is that the Prophet (saw) did enslave after this ayah. This ayah was revealed in the second year after Hijrah at the beginning of the war between the Messenger (saw) and the Quraysh disbelievers, and the Messenger (saw) enslaved in Hunain. And the Messenger’s action is considered legislation as it considered explanation for the ayah of Allah (swt). So how could enslaving of captives be prevented by this ayah even though the Messenger (saw) enslaved after this revelation in Hunain? The response is that the action of the Messenger (saw) and his speech in relation to the Qur’anic ayat is either detailing its mujmal (aggregate), restricting its unrestricted or specifying its generality. The action of the Messenger (saw) and his speech cannot be an abrogation to the Qur’an. The ayah of prisoners of war is neither (mujmal) such that it be detailed, nor are its words the words of generality so that they be specified nor unrestricted so that they be restricted. So if it be authenticated that the Messenger (saw) enslaved after its revelation, his action would be an abrogator for it and this is not permitted. In addition, the Messenger’s enslaving captives is a khabr ahad which contradicts the ayah:

Sa'ad da khabar ahad ta saɓa wa ayoyi da hadisai tabbatattu, sai a ƙi karɓar ilimin khabar ahad ɗin. Saboda haka, babu la'akari da abin da aka riwaito cewa Manzon Allah ﷺ ya yi bauta (bautar da mutane) bayan saukar ayar fursuna. Ainihin abin da ya faru a yakin Hunain shi ne, mata da yara sun bi mayaƙan mushrikai don ƙara yawan su da kuma tada hankalin mazajensu. Don haka, da aka fatattake su a fagen yaƙi, sai mata da yara suka zama fursunoni, Manzon Allah ﷺ kuma ya raba su tsakanin mayaƙan Musulmi. Da aka sake duba wannan game da fursunonin, Musulmi sun yi kyautar abin da suka mallaka na hakki a cikin fursunonin (sabaya) da yardar ransu, sun kuma mayar da fursunonin (sabaya) ga mutanensu. Wannan ya nuna halascin bautar da (sabaya), wato mata da yara da suke bin mazaje a fagen yaƙi don ƙara yawan su da kuma ƙarfafa su. Duk da haka, Manzon Allah ﷺ bai bautar da matan da yaran da suka bi mayaƙa a Khaibar ba. Lokacin da ya ﷺ ya kai farmaki Khaibar ya ci ta, ya bar su a matsayin 'yantattu, ya kuma bar ƙasar a hannunsu don su noma ta da rabin amfaninta. Abu Ubaidah ya ce game da fursunonin (sabaya): "Shugaba yana da zaɓi a kansu muddin ba a raba su ba. Da zarar an raba su, babu wata hanya a kansu sai ta kyauta da yardar ran waɗanda suka zama nasu, kamar aikin Manzon Allah ﷺ da mutanen Hunain. Babu ɗaya daga cikin fursunonin (sabaya) da aka mayar ta hannun kowa daga cikinsu sai ta kyauta da yardar rai, tun da ya raba su. Bai yi haka da mutanen Khaibar ba, sai dai ya bar su a matsayin 'yantattu, kuma ba wanda ya ba da su kyauta, domin ba a yi rabo a kansu ba."

And when the (khabr ahad) contradicts the definite ayat and ahadith the knowledge of the (khabr ahad) is rejected. Accordingly, there is no consideration to what is narrated about the Messenger (saw) enslaving after the revelation of the ayah of captives. Actually what happened in the battle of Hunain is that the women and children accompanied the fighters of the polytheists to increase their numbers and incite their men, so when they were routed in the battlefield the women and children became captives and the Messenger (saw) divided them between the fighters among the Muslims. When this was revised regarding the captives, the Muslims gifted what they had of the right in the captives (sabaya) voluntarily and returned their captives (sabaya) to their people. This indicated the permissibility of enslaving (sabaya) who are the women and children who accompany the men in the battlefield to increase the numbers and for encouragement. Despite that, the Messenger (saw) did not enslave the women and children who accompanied the fighters in Khayber. When he (saw) invaded Khayber and conquered it, he left them as free persons and left the land under their hands to farm it for half its produce. Abu Ubaidah said about the captives (sabaya): ‘The Imam is given a choice about them as long as they have not been divided. Once they are divided there is no way over them except by gift and free will of those for whom they become like the action of the Messenger of Allah (saw) with the people of Hunain. None of the captives (sabaya) were returned by anyone of them except by gift and free will since he had divided them. He did not do this with the people of Khayber but rather left them as free persons nor were they gifted by anyone as division had not occurred over them.

Dangane da waɗanda ba su ne sabaya ba, waɗanda su ne mayaƙa idan an kama su, Manzon Allah ﷺ bai taɓa mayar da wani daga cikin mazajensu bawa ba. Ba a tabbatar da cewa ya mayar da wani mayaƙin yaƙi daga cikin Larabawa, ko Yahudawa, ko Nasara bawa ba. Kalmar (aseer) idan aka yi amfani da ita ba tare da takurawa ba a harshe, tana nufin mayaƙin namiji. Amma ga mace da yaro, kalmar da ake amfani da ita a kansu a harshe ita ce yara (sabiyy), ba fursuna ba (usra). Saboda haka wannan ya bayyana cewa Musulunci ya hana mayar da waɗanda aka kama daga mayaƙan maza bayi, kuma ya ba Khalifa zaɓi game da yara (sabaya) tsakanin mayar da su bayi da kuma 'yantar da su, kuma babu fansa a kansu. Kamar yadda Manzon Allah ﷺ ya yi a sabayan Hunaini: ya mayar da su bayi, sannan ya 'yantar da su. Kuma kamar yadda ya yi da sabayan Khaibar: ya bar su 'yanci ba tare da mayar da su bayi ba. Wannan yana kasancewa idan mata da yara suna tare da runduna a yaƙi; idan kuwa sun zauna a gida, to babu wani abu a kansu, ba fursuna ba, ba kuma sabaya ba. Aikin Khalifa game da batun mayar da sabaya bayi yana bin abin da manufofin yaƙi suke bukata wajen mu'amala da abokan gāba. Manufarsa ba mayar da su bayi ba ce, sai dai yana ɗaya daga cikin mu'amalolin yaƙi da al'amarinsa ya rataya ga Khalifa, wanda yake yin abin da ya gani, da abin da matsayinsa dangane da abokan gāba ke bukata.

As for other than the captives (sabaya) who are the fighters when they are captured, the Messenger (saw) never enslaved any of their men. It is not authenticated that he enslaved a prisoner of war of the fighting men from the Arabs or Jews or Christians. The word (aseer) when used unrestricted in the language relates to the male fighter. As for the woman and the child, the word used for them in the language is children (sabiyy) and not prisoner of war (usra). Accordingly this clarifies that Islam prevented enslaving captives from the male fighters, and gave the Khalifah a choice in the children (sabaya) between enslaving and liberation and there is no ransom for them. Just as the Messenger (saw) did in the sabaya of Hunain; he enslaved them then liberated them. And like he did with the sabaya of Khayber; he left them free without enslaving them. This is if women and children accompany the army in war; if they stay at home, however, there is nothing upon them, prisoner of war nor captives. The action of the Khalifah in the question of enslaving the sabaya proceeds according to what the war policy requires in dealing with the enemy. Its objective is not enslaving rather it is merely one of the war transactions whose matter is left to the Khalifah who does what he sees and what the position in relation to the enemy requires.

Saboda haka wannan ya bayyana cewa Musulunci ya hana bautar da mutane, kuma ya hana duk wani yanayi da bauta za ta faru, sannan ya bar wa Khalifah zabi a cikin yanayin sabaya, bisa ga matsayinsa game da abokan gaba. Don haka ya kawo karshen bautar mutane, musamman lokacin da ya soke yadda ake fitar da mata da yara tare da sojoji don kara yawan mutane da karfafa gwiwa, kamar yadda ake yi a yakin zamani tsawon shekaru aru-aru har zuwa yau. Babu sauran wani yanayi ko daya da bauta za ta iya faruwa. Saboda haka Musulunci ya hana bauta.

Accordingly this clarifies that Islam treated enslaving and prevented all situation in which enslaving occurred and left for the Khalifah the choice in the situation of sabaya in following the position in relation to the enemy. Hence it has finished enslaving particularly when it invalidated the women and children going out with the army to increase the numbers and for encouragement as in the situation in modern warfare for centuries today. There does not remain even one situation in which enslaving occurs at all. Accordingly Islam has prevented enslaving.