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By Kishori Saran Lal

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21 Afif, 302-315; Carr Stephen, Archaeology of Delhi, 292-293. Thomas, Chronicles, 292-93. 22 Afif, 379-82. Zunnardaran kalid-i-hujra-i-kufr und wa kafiran bar eshan muatqid und; Dorn, Makhzan, I, 65. Farishtah, I, 182; Saqi Mustaad Khan, Maasir-i-Alamgiri, 51-52. 23 Ashraf, 151. Also Arnold, Preaching of Islam, 365. 24 Qureshi, Administration, 69, fn 1; Ishwari Prasad, Qaraunab Turks, 173. 25 Gibbon, II, 782, also 720. 26 Barani, Fatawa, 98. Titus, Islam in India and Pakistan, 177. 27 Muhammad Bihamad Khani, Tarikh-I-Muhammadi, English tr.

There also developed a feeling of freedom even in slavery and a vanity in belonging to the ‘ruling class’. After a few generations the Indian Muslim forgot the circumstances of his ancestors’ enslavement and conversion; he began to take pride in his new faith because it opened up for him new avenues of rise and gave him a share in the rulers’ or masters’ wealth and loot. 26 Of the various channels of slave-catching, mounting a campaign or fighting a war was the most rewarding. Muslim rulers had come to realise that in the occasional or minor campaigns the harvest of slaves collected was as good, if not better, as in major expeditions.

40 The women and children accompanying the Mongol raiders Kubak and Iqbalmand were sold in Delhi and the rest of Hindustan. “The Mongol invaders were certainly infidels,” says Mahdi Husain. This enslavement was as beneficial to Islam as that of the Hindus. 41 Sultan Alauddin’s collection of slaves was a matter of successful routine. ”42 Similar is the testimony of the Alim and Sufi Amir Khusrau. ”43 No wonder, under him the process of enslavement went on with great vigour. 45 We must feel obliged to Muslim chroniclers for providing such bits of information on the basis of which we can safely generalize.

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