This article is about views of Muslims on the institution of slavery. Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. Slaves, be they Muslim or from slavery to freedom 9th edition pdf chapter 1 of any other religion, were equal to their fellow practitioners in religious issues.
In theory, slavery in Islamic law does not have a racial or color component, although this has not always been the case in practice. Moreover, slaves were widely employed in irrigation, mining, pastoralism, and the army. Some rulers even relied on military and administrative slaves to such a degree that they seized power. For a variety of reasons, internal growth of the slave population was not enough to fulfill the demand in Muslim society. This resulted in massive importation, which involved enormous suffering and loss of life from the capture and transportation of slaves from non-Muslim lands. The Arab slave trade was most active in West Asia, North Africa, and Southeast Africa. Muslim lands, largely due to pressure exerted by Western nations such as Britain and France.
1905, 1981, and again in August 2007. Many early converts to Islam were the poor and former slaves. Arab slaves, however, usually obtained as captives, were generally ransomed off amongst nomad tribes. According to Brockopp, debt slavery was persistent. Free persons could sell their offspring, or even themselves, into slavery.
Two classes of slave existed: a purchased slave, and a slave born in the master’s home. Over the latter the master had complete rights of ownership, though these slaves were unlikely to be sold or disposed of by the master. Islam, having been killed with a spear by Abū Jahl when she refused to give up her faith. Umayya ibn Khalaf, placed a heavy rock on his chest in an attempt to force his conversion. The mainstream view is that the Quran accepts the institution of slavery. However the meaning and translation of this term has been disputed. Quran, thus signalling only those individuals who were already enslaved at the dawn of Islam.
This slight change in tense is significant, as it allowed G. Parwez to argue that slavery was never compatible with the commandments of the Quran and is in fact outlawed by Quranic Law. Qur’an recognizes the basic inequality between master and slave and the rights of the former over the latter. According to Sikainga, the Qur’anic references to slavery as mainly contain “broad and general propositions of an ethical nature rather than specific legal formulations. Later interpreters presume slaves to be spiritual equals of free Muslims. The one of you is as the other,” which the Jalaalayn interpret as “You and they are equal in faith, so do not refrain from marrying them.