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Islamic law did not recognize the classes of slave from pre-Islamic Arabia including those sold or given into slavery by themselves and others, and those indebted into slavery. [8] Though a free Muslim could not be enslaved, conversion to Islam by a non-Muslim slave did not require that he or she then should be liberated.
The dominating Islamic view, expressed by contemporary Arab writers, was that slavery was benevolent since the supply source of slaves were the non-Islamic outside world of Polytheist-Idolators and Barbaric infidels, who thanks to their enslavement would convert to Islam and enjoy the benefits of Islamic civilisation. [59]
Race and Slavery in the Middle East: an Historical Enquiry is a 1990 book written by the British historian Bernard Lewis. [ 1 ] [ 2 ] The book details the Islamic history of slavery in the Middle East from its earliest incarnations until its abolition in the various countries of the region.
There was also a gradation in the status on the slave, and his descendants, after the slave converted to Islam. [127] Under Islamic law, in "what might be called civil matters", a slave was "a chattel with no legal powers or rights whatsoever", states Lewis. A slave could not own or inherit property or enter into a contract.
Islami Bishwakosh (Bengali: ইসলামী বিশ্বকোষ, romanized: Islāmī Bishshokōsh, lit. 'Islamic encyclopedia') is an encyclopedia published by the Islamic Foundation Bangladesh. It is of 25 volumes and also a concise version. The project's leading founder was Abdul Haque Faridi, a Bangladeshi educator and scholar.
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According to Professor M Nazrul Islam Tamiji, the chairman of National Human Rights Society Bangladesh, we can ensure human rights through the speed of liberation war 1971. Capital punishment remains legal in Bangladesh. Worker's rights are effected by a ban on trade unions in special economic zones.
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