Muslim Slave System in Medieval India c15.8

c15.8

Manumission is of four kinds -*wajib* (obligatory), *mubah* or *halal*), in accordance with Shara), *Mustahaj* ( a pious act), and *Haram* (prohibited). Manumission can be done orally or in writing, but it has to be done in accordance with rules and in proper form and proper words. Captured slaves, if kafirs, could not be freed.⁶ To be kafir is a disqualification (*aib*) both in *ghulam* (male slave) and *bandi* (female slave). The Muslim detests the company of kafirs because the object, in the purchase of a female slave, is cohabitation and generation of children.⁷ T.P. Hughes on the authority of the *Hidayah* says: The Imam, with respect to captives, has it in his choice to slay them because the Prophet put captives to death and also because slaying them terminates wickedness; or, if he choose, he may make them slaves, because by enslaving them the wickedness of them is remedied, and at the same time the Muslims reap an advantage; or, if he please, he may release them so as to make them freemen and Zimmis but it is not lawful so to release the idolaters of Arabia, or apostates If captives become Muslims, let not the Imam put them to death; but yet he may lawfully make them slaves, after their conversion⁸ But kafir *ghulam* was not all useless. He could do work which was *infra dig* or prohibited for Muslims.⁹ Once a slave converts, there is provision for his freedom. If a slave apostatizes, he cannot be freed until he returns to Islam. An exposition of the faith is to be laid before an apostate; who, if he repent not within *three days* is put to death. A female slave or free woman who apostatizes is not to be killed, but she must be daily beaten with severity until she return to the faith.¹⁰ A Musalman slave, purchased by an infidel, becomes free after entering an infidel territory. The slave of an infidel, upon becoming Musalman, acquires the right to freedom.¹¹