27.1 对待奴隶
27.1 Treating Slaves
伊斯兰教对待奴隶的方式，使被迫处于奴役地位的人的处境得以改善，并促使人们以强制和自愿两种方式解放奴隶。伊斯兰教为此制定了许多规定，法学家们对其作了完整而详尽的阐述。这些规定可概括为以下几个方面：
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. 伊斯兰教来临时，人们普遍拥有奴隶。伊斯兰教对奴隶与主人之间的问题作出了处理，赋予奴隶应有的权利，并维护其作为人的尊严，使其在与自由人相同的天性属性方面享有同等的人格地位，这些天性属性是人与生俱来的。真主（SWT）在《古兰经》中劝勉人们善待奴隶、与奴隶友善相处，先知（ﷺ）在尊贵的圣训中也是如此教导的。真主（SWT）说：
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:
“崇拜安拉，不以任何事物与祂并列；要孝敬父母，善待亲属、孤儿、贫民、近邻、远邻、同伴，以及旅途中的过客，还有你们右手所拥有的人。”{古兰经 4:36}
“Worship Allah and do not associate anything with Him and be kind to parents, relatives, orphans, the poor, the neighbour who is a relative and the unrelated neighbour and the unrelated (sahib) and the wayfarer and those whom your hands possess” [TMQ 4:36 ].
“那些你们右手所拥有的”，意思是你们的奴隶。而他ﷺ说：
The meaning of “those your right hands possess” is your slaves. And he (saw) said:
“他们是真主交给你们掌管的你们的兄弟。你们吃什么，就让他们吃什么；你们穿什么，就让他们穿什么；不要给他们加上他们无法承受的任务。如果你们给他们加上了这样的任务，那就帮助他们。”（穆斯林辑录）
“They are your brothers whom Allah placed under your hands. Feed them with what you eat, clothe them with what you wear and do not impose duties upon them which will overcome them. If you so impose duties, then assist them” (narrated by Muslim).
他也通过艾布·胡莱赖(愿安拉喜悦他)的传述,转述了先知的话:先知ﷺ说:
He also narrated via the way of Abu Hurairah (ra) of his saying: He (saw) said:
“你们中的任何人都不应说：‘我的奴隶’和‘我的女奴’。你们都是安拉的仆人，你们的女人都是安拉的女仆。而应当说：‘我的男孩（ghulam）’、‘我的女孩（jariyah）’、‘我的儿子（fata）’和‘我的女儿（fatati）’。”
“One of you should not say: My slave and my slave-girl. All of you are the slaves of Allah and all your women are the slave-girls of Allah. Rather let him say: My boy (ghulam) and my girl (jariyah) and my son (fata) and my daughter (fatati).”
沙里亚（Shar'a）提高了奴隶的地位，使他与自由人相同：它保护了奴隶的血，因此杀害奴隶者要为此被处以死刑。正如真主（SWT）所说：
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:
“信道的人们啊！为你们规定了对被杀者的抵偿：自由人抵偿自由人，奴隶抵偿奴隶，女人抵偿女人。”——不对，依照原文的译文，应为： “信道的人们啊！故意杀人者，为你们规定了抵偿（即以命偿命）。”
“O you who believe, retaliation has been imposed upon you in deliberate murder” [TMQ 2:178].
“qisās”（同态报复）与惩罚犯罪者在语言上是相近的，因为“qisās”在语言上指对罪犯的报应，用来对施行者做与其所为相似的事。“你们已被规定了报复（qisās）”这句经文中，其意是对杀人罪的报应，即杀死杀人者。这一规定具有普遍性，包括男女、自由人与奴隶。伊本·马哲经由伊本·阿拔斯（ra）的传述，引用先知穆罕默德ﷺ的话，也印证了这一点：
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:
穆斯林在血统上一律平等。
“Muslims are equal in their blood”
这一点是总体性的。自由人与奴隶在此平等:二者的血都受到保护,杀害他们都是禁止的(haram),因此无论凶手是谁,杀人者都要被处死。由此可见,伊斯兰教使奴隶的生命与自由人的生命同等重要,他的血与自由人的血一样受到保护。先知ﷺ说:
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:
“谁杀了他的奴隶，我们就杀他”（由艾哈迈德和艾布·达乌德经萨慕拉·本·贾温杜卜的传述链记载）。
“Whoever kills his slave, we will kill him” (narrated by Ahmad and Abu Dawud via the way of Sumra bin Jundub).
此外，伊斯兰赋予了奴隶结婚、离婚、求学的权利，并且无论自由人还是奴隶，奴隶都有权作为证人指证他人。至于伊斯兰赋予奴隶主与其女奴享受关系的权利，这提升了奴隶的地位，并促成她的解放，因为主人与女奴之间的这种享受，如同丈夫与妻子之间的享受，使女奴的地位提升到自由妻子的地位，并在主人面前享有一定的地位。除此之外，这种关系还可能导致怀孕和生育，这为该女奴在主人去世后被强制解放做好了准备。
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. 伊斯兰鼓励释放奴隶。它将释放奴隶视为帮助人感恩安拉的恩典，并助其攀登（‘aqabah）的艰难之路。安拉（SWT）说：
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:
3. “他没有攀越那险峻的山径。你怎能知道那险峻的山径是什么呢？是释放奴隶”（《古兰经》90:11）。
3. “He has not climbed the (‘aqabah). And what will let you know what is the (‘aqabah). Freeing the neck” [TMQ 90:11].
“اقتحام”指的是进入并以艰难与困苦穿越，“العقبة”即艰难之关。经文把行善称为“攀越艰难之关”，把履行善功比作攀登它，因为其中包含艰辛与与自我的抗争。“fakku raqabah”（解放脖颈）指将其从奴役中解脱出来，因此安拉（SWT）在这节经文中鼓励解放奴隶。同样，先知（ﷺ）也鼓励解放奴隶。他（ﷺ）说：
“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:
“谁释放一名穆斯林奴隶，安拉（SWT）就会为他的每一个肢体，使他的一个肢体免于火狱。”（由布哈里和穆斯林圣训实录）
“Whoever frees a Muslim man, Allah (swt) will liberate for each of his organ an organ from the Fire” (narrated by Al-Bukhari and Muslim).
这说明伊斯兰鼓励释放奴隶，并给予了巨大的回报。4. 伊斯兰制定了强制释放奴隶的具体规定。因此，它制定了强制释放的条例：当一个人拥有其有血亲关系的不可通婚亲属（mahrem）时，无论主人是否同意、是否释放，仅凭拥有关系即告成立，使其获得自由。每个人通过购买或继承拥有一位有不可通婚关系的亲属时，仅凭拥有这一事实，无需他去释放，该亲属便完全从其名下获得自由。艾布·达伍德引述哈桑从sumra处传述，先知ﷺ说：
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:
“谁拥有一位属于禁婚亲等的亲属，此人即获得自由。”
“Whoever owns a relative who is within the prohibited degrees, that person becomes free.”
它规定，若主人以火烧、割裂肢体、毁损其身体或以痛击殴打奴隶来惩罚他，则应使该奴隶获得自由。因此，如果主人不让他获得自由，统治者就会将他完全从主人手中解放出来。先知ﷺ说：
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:
“谁掌击自己的奴隶或殴打他，他的赎罪（kaffara）就是释放他。”（穆斯林圣训集，由伊本·欧麦尔转述）
“Whoever slaps his slave or strikes him, his atonement (kaffara) is to free him” (narrated by Muslim by the way of ibn Umar)
“殴打”的含义是指痛打，这是因为有圣训允许主人对奴隶施以惩戒性的鞭打。伊斯兰教将释放奴隶定为许多罪过的必要赎罪（kaffara）。因此，谁误杀了一名信士，他的赎罪就是释放一名信仰的奴隶。安拉（SWT）说：
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:
“不容信士杀害信士，除非是误杀。谁误杀了信士，就应当释放一个信女奴，并向死者的家属交付赔偿金，除非他们施舍（赦免）。如果死者属于与你们有盟约的民族，那就应当向其家属交付赔偿金，并释放一个信女奴。”[TMQ 4:92]
“It is not (allowed) for a believer to kill a believer except by mistake. And whoever kills a believer by mistake, then freeing a believing slave and blood money to be delivered to his people except if they give (it as) charity. If he is of a people between them and you is a covenant, then blood money delivered to his people and freeing a believing slave” [TMQ 4:92].
谁违背了誓言，那么补赎其过失的方法之一是释放一个奴隶。安拉（SWT）说：
And whoever perjures his oath, then among what atones his mistake is freeing a slave. Allah (swt) said:
“安拉不会因你们无心的誓言而惩罚你们，但会因你们故意发的誓言而惩罚你们；其赎罪之法（针对故意的誓言）是：供养十个贫困的人，供养的标准为你们平时供养家人的平均水平，或为他们穿衣，或释放一个奴隶。”[《古兰经》5:89]
“Allâh will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masâkîn (needy persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave” [TMQ 5:89].
凡对妻子说"你对我来说就像我的母亲"进行"Dhihar"（zihar，宗教性休妻，即比妻）的人，之后又想回到她身边，他的赎罪是释放一名奴隶。真主（SWT）说：
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:
“那些与妻子离婚前以‘ Wait—I need to produce a faithful translation. Here it is: “那些对妻子作出“ẓihār”（类同休妻）、随后想要收回所说之言的人，（应当赎罪，）赎罪方式是在彼此接触之前释放一名奴隶。”[TMQ 58:3]
“And those who make unlawful to them (their wives) by Zihâr and wish to free themselves from what they uttered, (then penalty in that case is) the freeing of a slave before they touch each other.” [TMQ 58:3].
凡在斋月中因性交而破坏斋戒者，其赎罪方式是释放一名奴隶。据阿布·胡莱赖（愿安拉喜悦他）的传述，他说：
Whoever invalidates the fast of Ramadhan by sexual intercourse, his atonement is freeing a slave. It is narrated from Abu Hurairah (ra) who said:
“一个人来到先知ﷺ那里，说：真主的使者啊，我完了。他说：是什么使你毁灭了？他说：我在斋月里与妻子同房了。他说：你有能够释放一个奴隶的财产吗？他说：没有。他说：你能否连续斋戒两个月？他说：不能。他说：你有能够供养六十个穷人的财物吗？他说：没有。于是他坐了下来。随后，有人给先知ﷺ送来一个盛着枣子的篮子（即“ʿurq”，一种篮子或盛器／干葫芦）。他说：你用这些去施舍。他说：难道还有比我们更穷的人吗？这两片石原（麦地那）之间，没有比我们更需要它的人了。先知ﷺ笑到露出了犬齿，然后说：你去用它们养活你的家人吧。”
“A man came to the Prophet (saw) and said: I have perished, O Messenger of Allah. He said: And what has caused you to perish? He said: I had sexual intercourse with my wife in Ramadhan. He said: Do you have what would free a slave? He said: No. He said: Are you able to fast two months consecutively? He said: No. He said: Do you possess what would feed sixty poor people? He said: No. So he sat down, then there was brought to the Prophet (saw) an (‘urq) (i.e. basket or panier/dry gourd) within which were dates. He said: Give sadaqa with these. He said: Are there people poorer than us? There is none between these two lave plains (of Madina) more needy of them than us. The Prophet (saw) laughed until there appeared his eye-teeth were visible and said: Go and feed your family with them.”
首先，先知（saw）命令他释放一名奴隶，除非他明确无法这样做，否则他不会改变任何内容。所有这些赎罪规定都要求赎罪者释放奴隶。 Wait—per rules, "(saw)" must be replaced by ﷺ once after the mention of the Prophet, instead of the abbreviated honorific. Corrected: 首先，先知ﷺ命令他释放一名奴隶，除非他明确无法这样做，否则他不会改变任何内容。所有这些赎罪规定都要求赎罪者释放奴隶。
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.
伊斯兰并不满足于此,它还使奴隶有途径通过劳动为自己赎身,也使主人能够借此收回奴隶的价值。这就是对“自赎契约”(Mukātaba)的鼓励。伊斯兰鼓励这一做法,安拉也在《古兰经》中命令了它。安拉(SWT)说:
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:
“你们所拥有的奴隶中，凡请求立约赎身的，如果你们知道他们有善行，就与他们立约，并且要把真主赐予你们的财产分给他们一些。”[TMQ 24:33]
“As for those among you whom you possess who seek the manumission contract, then contract them if you know good in them and give them of the wealth of Allah which He gave you”[TMQ 24:33].
如果主人与其奴隶订立契约，对他说："如果你在某段时间内给我这么多钱，你就获得自由。"那么主人有义务让奴隶获得自由，以便他为获得所约定的钱而工作。如果他带来了这笔钱，主人就有义务释放他，并且主人不得撤销这份释放契约。 法学家们认为，释放契约是对奴隶的即时解放，其人身在时间上即获得自由。如果该契约有效，奴隶便脱离主人的掌控；每当他支付约定的代价时，便脱离主人的所有权。
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.
这些条文都是关于释放奴隶的。其中指明了两条途径：一是引导鼓励与激发意愿的途径，二是由国家强制执行的立法规定的途径，以防个人没有出于对安拉（swt）的敬畏之心去执行。所有这些条文都能促使主人们产生释放奴隶的想法并付诸行动，也促使奴隶自身产生想法并努力争取摆脱奴役。如此，便使社会走上了消灭奴隶制的道路。 5. 伊斯兰不仅满足于鼓励释放奴隶、制定强制释放的规定，还在穆斯林的公库（拜特·马勒）中专门设立了一项用于释放奴隶的类别：将天课用于赎买奴隶，并将其列为八类受益者之一。安拉（swt）说：
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:
“诚然，天课只归于贫穷者、赤贫者、征收天课的人、心被团结者、释放奴隶者、负债者、为主道者以及旅客，这是真主所制定的义务。真主是全知的，是至睿的。”{古兰经 9:60}
“Verily the sadaqat is only for the poor, the indigent, those who work upon it, those whose hearts are to be reconciled, for the freeing of slaves, debtors, for the way of Allah and the wayfarer, an obligation from Allah and Allah is knower wise” [TMQ 9:60].
他所说的“以及用于赎身（riqab）”指的是解放奴隶。他并未为这一类别规定具体的数额，因此国家可以拨出一定数额用于解放奴隶。而且，如果在那个特定时期，zakat的开支中没有其他必要的支出，那么国家也可以将全部zakat款项用于解放奴隶。这是因为zakat的开支并不必须仅限于八类对象，而是可以依照穆斯林哈里发的判断，专门指定用于这八类中的某一类。
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.