Ra'ayoyin Musulunci game da Bautar da Bayi

Ra'ayoyin Musulunci game da bautar da bayi suna wakiltar gungun tunani mai sarkakkiya da ɓangarori daban-daban na Musulunci,   tare da kungiyoyi daban-daban na Musulunci ko masu tunani da ke ba da ra'ayi game da lamarin da ya sha bamban a tarihi.  Bauta ita ce ginshikin rayuwa a Larabawa kafin jahiliyya da sauran ƙasashen da ke kewaye.  Alqur'ani da hadisi (maganganun Annabi Muhammad (S)) sun yi bayani dalla-dalla game da bauta, suna ɗaukar kasancewarsa a matsayin wani ɓangare na al'umma amma suna kallonsa a matsayin wani yanayi na musamman da takura masa.  Musulunci na farko ya hana bautar dhimmis, 'yantattun 'yan uwa na al'ummar Musulunci, ciki har da waɗanda ba musulmi ba kuma sun tashi don tsarawa da inganta yanayin bautar ɗan adam. Shari'ar Musulunci ana ɗaukar ta a matsayin bayi na shari'a kawai waɗanda ba musulmi ba waɗanda aka ɗaure ko aka siye su fiye da iyakokin Musulunci, ko 'ya'yan bayi da 'ya'yan bayi da aka riga aka yi garkuwa da su.  A cikin shari'ar Musulunci ta gargajiya daga baya, an yi dogon bayani kan batun bauta. 

Bauta a shari'ar Musulunci ba ta ginu kan ƙabilu ko kabilanci ba. Duk da haka, yayin da babu bambanci a shari'a tsakanin turawa farar fata da baƙar fata bayi na Afirka, a wasu al'ummomin musulmi an yi musu aiki a wurare daban-daban.  Bayi a Musulunci galibi an sanya su a sashin hidima, gami da ƙwaraƙwara, masu dafa abinci, da ƴan dako.  Haka kuma akwai waɗanda aka horas da su a fagen soji, suka musulunta, aka yi musu aikin soja; haka lamarin ya kasance ga Mamluk, inda daga baya suka yi nasarar kwace mulki ta hanyar kifar da ubangidansu na musulmi, wato Ayyubid.   A wasu lokuta, musgunawan da ake yi wa bayi kuma ya haifar da tashe-tashen hankula, irin su Tawayen Zanj.  "Khalifancin da ke Bagadaza a farkon ƙarni na 10 yana da bakar fata eunuch 7,000 da farare 4,000 a fadarsa."   Kasuwancin bayi na Larabawa yawanci ana yin su ne a cikin siyar da bayi maza da aka jefa. Bakaken maza masu shekaru takwas zuwa goma sha biyu an yanke musu al'auransu da kuma guntu gaba ɗaya. An ruwaito cewa, kimanin biyu daga cikin ukun maza sun mutu, amma waɗanda suka tsira sun yi tsada.  Duk da haka, bisa ga shari'ar Musulunci da malaman fikihu musulmi jifar bayi ya kasance haramun ne a cikin Hadisi.   Bernard Lewis ya ce daga baya, bayin gida, ko da yake an yi musu mugun hali tun daga lokacin da aka kama su har zuwa inda suke na ƙarshe, da alama ana kula da su da kyau da zarar an saka su cikin iyali kuma har zuwa wani lokaci an yarda da su a matsayin ƴan gidan. 

Hadisan da suka sha bamban tsakanin Shi'a da Sunna,  sun yi bayani dalla-dalla game da bauta, suna zaton kasancewar sa a matsayin wani ɓangare na al'umma amma suna kallonsa a matsayin wani yanayi na musamman da takura masa.   Hadisai sun haramta bautar dhimmis, waɗanda ba musulmi ba na al'ummar Musulunci, da musulmi. Sun kuma ɗauki bayi a matsayin halal ne kawai a lokacin da suke waɗanda ba musulmi ba ne waɗanda aka ɗaure su, aka sayo su bayan da tsarin mulkin Musulunci, ko ’ya’ya maza da mata na bayi da aka riga aka yi garkuwa da su. 
Sana'ar bayi musulmi ta fi yin tasiri a yammacin Asiya, Gabashin Turai, da kuma yankin kudu da hamadar Sahara.  Bayan da aka dakatar da cinikin bayi na Trans-Atlantic, tsohuwar cinikin bayi ta Trans-Saharan, cinikin bayi na tekun Indiya da cinikin bayi na Bahar Maliya sun ci gaba da safarar bayi daga nahiyar Afirka zuwa Gabas ta Tsakiya.  Ƙididdiga sun bambanta sosai, wasu sun ba da shawarar kusan bayi miliyan 17 a gabar tekun Indiya, Gabas ta Tsakiya, da Arewacin Afirka.  Ƙungiyoyin kawar da kai sun fara haɓaka ne a cikin ƙarni na 19, waɗanda masu neman sauyi na musulmi da kuma matsin lamba na diflomasiyya daga Birtaniya suka haifar. Ƙasar musulmi ta farko da ta haramta bautar ƙasa ita ce ƙasar Tunisia a shekara ta 1846.  A cikin ƙarni na 19 da farkon ƙarni na 20, dukkanin manyan ƙasashen musulmi, walau masu cin gashin kansu ko ƙarƙashin mulkin mallaka, sun haramta cinikin bayi da/ko bauta. Indiyawan Gabashin Dutch sun soke bautar a shekarar 1860 amma ya ƙare a shekarar 1910 yadda ya kamata, yayin da Indiyawan Burtaniya ta soke bautar a shekarar 1862.  Daular Ottoman ta haramta cinikin bayi na Afirka a shekarar 1857 da cinikin bayi na Circassian a shekarar 1908,  yayin da Masar ta soke bautar a shekarar 1895, Afghanistan a shekarar 1921 da Farisa a 1929.  A wasu ƙasashen musulmi a yankin Larabawa da Afirka, an kawar da bauta a rabin na biyu na ƙarni na 20: 1962 a Saudi Arabia da Yemen, Oman a shekarar 1970, Mauritania a shekarar 1981.  Duk da haka, an rubuta bautar a cikin 'yan shekarun nan, duk da cewa ba bisa ka'ida ba, a ƙasashen musulmi a Afirka da suka haɗa da Chadi, Mauritania, Nijar, Mali, da Sudan.  See later in article.

A wannan zamani, kungiyoyin musulmi daban-daban sun yi watsi da halaccin bauta kuma tun daga lokacin da dukkanin ƙasashen musulmi suka soke shi.   Da yawa daga cikin musulmin zamani na kallon bautar da ya saba wa ka’idojin Musulunci na adalci da daidaito. Duk da haka, Musulunci yana da nasa tsarin bauta wanda ya ƙunshi dokoki masu sarƙaƙƙiya game da yadda ake tafiyar da bayi.  Akwai kungiyoyi masu tsattsauran ra'ayin Musulunci da kungiyoyin 'yan ta'adda waɗanda suka farfado da ayyukan bauta a lokacin da suke aiki. 

 Bautar da Bayi na Larabawa kafin Musulunci 
Bauta ta kasance a ko'ina a gabanin ayyana Annabcin Muhammadu (S) ko Larabawa kafin zuwan Musulunci, da kuma a sauran zamanin da da na farkon zamanin da. ’Yan tsirarun bayi ne farar fata na hakar ƙasashen waje, mai yiwuwa ’yan iskan Larabawa (ko samfurin kama Badouin) suka shigo da su tun daga lokacin Littafi Mai Tsarki. Bayin Larabawa na asali ma sun wanzu, babban misali shi ne Zayd ibn Harithah, daga baya ya zama ɗa da Annabi Muhammadu (S) ya ɗauko. Bayin Larabawa, duk da haka, yawanci ana samun su a matsayin fursuna, gabaɗaya ana fansa a cikin ƙabilun makiyaya.  Yawan bayi ya karu ta hanyar al'adar watsi da yara (duba kuma kashe jarirai), da kuma sacewa, ko, a wasu lokuta, sayar da ƙananan yara.  Babu wata kwakkwarar shaida ta wanzuwar bautar bashi ko sayar da ’ya’ya ta iyalansu; labaran da ba a san su ba na irin waɗannan abubuwan da suka faru sun nuna cewa ba su da kyau, Brunschvig jihohin  (A cewar Brockopp, bautar bashi ya ci gaba.  ) Mutane masu 'yanci na iya sayar da 'ya'yansu, ko ma kansu, a cikin bauta. Bauta kuma yana yiwuwa a sakamakon aikata wasu laifuka da suka saba wa doka, kamar a cikin Daular Roma. 

Akwai nau'o'i biyu na bawa: bawa da aka saya, da bawa da aka haifa a gidan ubangidansa. A ƙarshen maigidan yana da cikakken haƙƙin mallaka, ko da yake waɗannan bayi da wuya maigidan ya sayar ko ya zubar da su. A wasu lokuta ana tilasta wa bayi mata yin karuwanci don amfanin iyayengijinsu, kamar yadda al'adun Gabas ta Tsakiya suka tanada.   

Litattafan tarihi na shekarun farko na Musulunci sun ruwaito cewa "bayi na iyayengiji waɗanda ba musulmi ba ... sun sha azaba mai tsanani. Sumayyah bint Khayyat ta shahara a matsayin shahuda ta farko ta Musulunci, bayan da Abu Jahl ya kashe ta da mashi lokacin da ta ki yarda da imaninta. Abubakar ya 'yantar da Bilal a lokacin da ubangidansa, Umayya bn Khalaf, ya yi wani gagarumin yunkuri na musuluntar da kirjinsa." 

Akwai abubuwa da yawa da aka yi amfani da su a tsakanin cibiyar bauta a cikin Alqur'ani da na al'adun jahiliyya. Koyaya, cibiyar kur'ani tana da wasu sabbin siffofi na musamman.  A cewar Brockopp, ra'ayin yin amfani da sadaka don tada bayin da suka musulunta da alama ya kebanta da Alkur'ani.  Musulunci ya kuma haramta amfani da bayi mata wajen karuwanci wanda ya zama ruwan dare a tarihin jahiliyya. 

Brockopp ya bayyana cewa, Kur'ani doka ce mai ci gaba a kan bauta a zamaninsa domin ya karfafa mu'amala mai kyau.   Wasu kuma sun ce tarihin addinin Musulunci da bauta ya gauraye, yana ci gaba a ƙasashen Larabawa, amma ya kara bautar da kuma kara munana cin zarafi yayin da sojojin musulmi suka kai hari a Afirka, Turai da Asiya.   Murray ya lura cewa Alqur'ani ya tsarkake cibiyar bauta da cin zarafi a cikinta, amma bisa ga la'akari da shi bai daskare matsayin bawa ba kuma ya ba da damar yin amfani da bawa a wasu lokuta lokacin da bawa ya musulunta. "The religious requirement that new slaves be pagans and need for continued imports to maintain slave population made Africa an important source of slaves for the Islamic world. (...) In Islamic tradition, slavery was perceived as a means of converting non-Muslims. One task of the master was religious instruction and theoretically Muslims could not be enslaved. Conversion (of a non-Muslim to Islam) did not automatically lead to emancipation, but assimilation into Muslim society was deemed a prerequisite for emancipation."

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba