Slavery and religion (English Wikipedia)

Raboteau, Albert J. (2004). Slave Religion : The Invisible Institution in the Antebellum South. USA: Oxford University Press. pp. 39–75. ISBN 0-19-517412-7.
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. pp. 5–6. ISBN 978-0-19-505326-5.
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. p. 5. ISBN 978-0-19-505326-5. The Qur'an, like the Old and the New Testaments, assumes the existence of slavery. It regulates the practice of the institution and thus implicitly accepts it. The Prophet Muhammad and those of his Companions who could afford it themselves owned slaves; some of them acquired more by conquest.
W. G. Clarence-Smith (2006). Islam and the Abolition of Slavery. Oxford University Press. pp. 22–24. ISBN 978-0-19-522151-0.
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. p. 5. ISBN 978-0-19-505326-5. the believing slave is now the brother of the freeman in Islam and before God, and the superior of the free pagan or idolator (11:221).
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. p. 5. ISBN 978-0-19-505326-5. The freeing of slaves is recommended both for the expiation of sins (IV:92; V:92; LVIII:3) and as an act of simple benevolence (11:177; XXIV:33; XC:13).
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. p. 6. ISBN 978-0-19-505326-5. This point is emphasized and elaborated in innumerable hadiths (traditions), in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, recommending the liberation of slaves, and reminding the Muslims that his apostolate was to free and slave alike.
Peters, Rudolph (2006). Crime and Punishment in Islamic Law: Theory and Practice from the Sixteenth to the Twenty-First Century. Cambridge University Press. p. 47. The Hanafites, however, follow a different criterion with regard to retaliation for homicide. For them the permanent protection of life ('isma) is the basis of the required equivalence and not the value of the bloodprice. Thus in Hanafite law a Muslim may be executed for killing a dhimmı (but not for killing a musta'min because his protection is only temporary), and a free man for killing a slave.
W. G. Clarence-Smith (2006). Islam and the Abolition of Slavery. Oxford University Press. pp. 25–26. ISBN 978-0-19-522151-0.
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. pp. 5–8, 85–86. ISBN 978-0-19-505326-5.; Quote: "They [Dhimmis] were not permitted to own Muslim slaves; and if a slave owned by a dhimmi embraced Islam, his owner was legally obliged to free or sell him." (...) "Non-Muslims are of course excluded. But that is not all. A convert is not as good as the son of a convert; the son of a convert is not as good as the grandson of a convert. Here too the rule is limited to three generations, after which all are equal in their Islam".
Bernard Lewis (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. p. 7. ISBN 978-0-19-505326-5.; Quote: "In what might be called civil matters, the slave was a chattel with no legal powers or rights whatsoever. He could not enter into a contract, hold property or inherit. If he incurred a fine, his owner was responsible. He was, however, distinctly better off, in the matter of rights, than a Greek or Roman slave"
W. G. Clarence-Smith (2006). Islam and the Abolition of Slavery. Oxford University Press. pp. 20–21, 73–74. ISBN 978-0-19-522151-0.
Rigveda 10.62.10 HH Wilson (Translator), Trubner & Co, page 167
McCrindle, John (1877). Ancient India As Described By Megasthenes And Arrian. London. p. 40.{{cite book}}: CS1 maint: location missing publisher (link)

archive.today

Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan - Historia". historia.id ("La Madderemeng, issued an order to no longer employ ata (slaves). According to him, all Muslims are free people. If someone employs them, they must earn a reasonable wages.") (in Indonesian). 4th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-25.
Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan - Historia". historia.id ("Apart from freeing slaves, La Madderemeng also destroyed idols and forbade ancestral beliefs that were against the Islamic law. However, this action was not really liked by the people, the aristocrats, and even his own mother, We Tenrisoloreng Datu Pattiro.") (in Indonesian). 5th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-25.
Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan". Historia - Majalah Sejarah Populer Pertama di Indonesia ("Gowa, supported by Wajo, Soppeng and Sidenreng, gathered a large army and attacked Bone. In 1644, Bone was conquered. La Maddaremeng was arrested and held prisoner in Makassar. Meanwhile, his younger brother La Tenriaja, who supported all of La Madderemeng's rules, ran away. It was this defeat that was later written in the lontara' Bone, "Naripoatana Bone seppulo pitu taung ittana." (Then enslaved (Bone) for seventeen years).") (in Indonesian). 8th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-27.

bahai.org

reference.bahai.org

""A Description of the Kitáb-i-Aqdas" page 14 by Shoghí Effendí Rabbání". Retrieved 23 October 2014.
""The Kitáb-i-Aqdas" Paragraph 72 by Bahá'u'lláh". Retrieved 23 October 2014.

bahaiteachings.org

Nader Saiedi; Translated by Omid Ghaemmaghami (2011). "The Ethiopian King". Baháʼí Studies Review. 17: 181–186. doi:10.1386/bsr.17.181_7. Retrieved Sep 7, 2016.
Christopher Buck (January 13, 2014). "Baha'u'llah Frees the Slaves". Bahaiteachings.org. Retrieved Sep 7, 2016.
Christopher Buck (September 24, 2014). "Liberating Every Slave". Bahaiteachings.org. Retrieved Sep 7, 2016.

bbc.co.uk

news.bbc.co.uk

"BBC News story about a belated official apology for the Society's crimes". Retrieved 23 October 2014.

bhutanstudies.org.bt

Wangchuk, Tashi. "CHANGE IN THE LAND USE SYSTEM IN BHUTAN: ECOLOGY, HISTORY, CULTURE, AND POWER" (PDF). Retrieved 5 December 2019.

books.google.com

John Ralph Willis (1985). Slaves and Slavery in Muslim Africa: The servile estate. Routledge. pp. viii–ix. ISBN 978-0-7146-3201-8.
Jean Allain (2012). The Legal Understanding of Slavery: From the Historical to the Contemporary. Oxford University Press. pp. 49–52 with footnotes. ISBN 978-0-19-164535-8.
Jonathan E. Brockopp (2000). Early Mālikī Law: Ibn ʻAbd Al-Ḥakam and His Major Compendium of Jurisprudence. BRILL Academic. pp. 128–130, 162–163. ISBN 90-04-11628-1.
Bernard K. Freamon (2012). "Definitions and Conceptions of Slave Ownership in Islamic Law". In Jean Allain (ed.). The Legal Understanding of Slavery: From the Historical to the Contemporary. Oxford University Press. p. 52. ISBN 978-0-19-164535-8. Several of these verses mandate the freeing of slaves as expiation for sin or crimes and they also establish the emancipation of a slave as a meritorious and pious act, entitling the emancipator to favorable treatment in the next life.
Forough Jahanbakhsh (2001). Islam, Democracy and Religious Modernism in Iran, 1953-2000: From Bāzargān to Soroush. BRILL. pp. 36–37. ISBN 90-04-11982-5.
Mohammed Ennaji (2013). Slavery, the State, and Islam. Cambridge University Press. p. 41. ISBN 978-0-521-11962-7., Quote: "The Koran addresses with this statement the community of free Muslims, according to many commentators, thereby establishing a distinction between statuses. In Muslim society, slavery was one of the manifestations and fundamental constituents of the social organization. The very existence of believers and infidels irreparably induces the dichotomy between free men and slaves, two contradictory and complementary statuses. There could be no infidels without believers, no paradise without hell, no free men without slaves".
Chouki El Hamel (2014). Black Morocco: A History of Slavery, Race, and Islam. Cambridge University Press. p. 36. ISBN 9781139620048. These verses recommend gradual steps to end slavery. As Muhammad Asad points out, "the institution of slavery is envisaged in the Quran as a mere historic phenomenon that must in time be abolished." Indeed, the Qur'anic prescriptions of manumission are expressed in the Qur'an as pious deeds, clearly implying that ending slavery was a crucial goal in Islam at times when slavery formed a fundamental part of human culture.
Chouki El Hamel (2014). Black Morocco: A History of Slavery, Race, and Islam. Cambridge University Press. p. 39. ISBN 9781139620048. Ironically the Hadith did not specifically advocate the abolition of slavery; instead the Hadith was used to create practical advancement in the history of slavery. I want to illustrate this by citing examples from as-Sahih of al-Bukhari that are consistent or contradictory with the message of the Qur'an.
Dror Ze’evi (2009). "Slavery". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. p. 79. ISBN 978-0-19-506613-5.
Humphrey J. Fisher (2001). Slavery in the History of Muslim Black Africa. New York University Press. pp. 14–16. ISBN 978-0-8147-2716-4.
Kecia Ali (2010). Marriage and Slavery in Early Islam. Harvard University Press. pp. 6–7. ISBN 978-0-674-05917-7.
Carl Skutsch (2013). Encyclopedia of the World's Minorities. Routledge. pp. 1114–1115. ISBN 978-1-135-19388-1., Quote: "Islam and Slavery. (...) Slaves were obtained through purchase, conquest, and as tribute from vassal states. Children of slaves were also slaves."
Paul E. Lovejoy (2011). Transformations in Slavery: A History of Slavery in Africa. Cambridge University Press. pp. 16–17. ISBN 978-1-139-50277-1.
Paul E. Lovejoy (2011). Transformations in Slavery: A History of Slavery in Africa. Cambridge University Press. pp. 16–18. ISBN 978-1-139-50277-1.; Quote: "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 (...)"
Mohammed Ennaji (2013). Slavery, the State, and Islam. Cambridge University Press. p. 54. ISBN 978-0-521-11962-7.
Bernard Lewis (2011). Islam in History: Ideas, People, and Events in the Middle East. Open Court. p. 252. ISBN 978-0-8126-9757-5.
Jean Allain (2012). The Legal Understanding of Slavery: From the Historical to the Contemporary. Oxford University Press. pp. 52–55 with footnotes. ISBN 978-0-19-164535-8.
Chirag Ali (2002). Charles Kurzman (ed.). Modernist Islam, 1840-1940: A Sourcebook. Oxford University Press. p. 288. ISBN 9780195154689.
Ron Shaham (2010). The Expert Witness in Islamic Courts. University of Chicago Press. pp. 68–71. ISBN 978-0-226-74935-8.
Jean Allain (2012). The Legal Understanding of Slavery: From the Historical to the Contemporary. Oxford University Press. pp. 43–45, 52–53. ISBN 978-0-19-966046-9.
Ira M. Lapidus (2014). A History of Islamic Societies. Cambridge University Press. pp. 86, 177–184, 323–325. ISBN 978-1-139-99150-6.
Kumar 1993, p. 114. Kumar, Dharma (1993), "Colonialism, Bondage and Caste in British India", in Klein, Martin A. (ed.), Breaking the Chains: Slavery, Bondage, and Emancipation in Modern Africa and Asia, Univ of Wisconsin Press, ISBN 978-0-299-13754-0
R. S. Sharma 1958, pp. (1990:24-26). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
West 2008, p. 182. West, Barbara (2008). Encyclopedia of the Peoples of Asia and Oceania. Infobase. ISBN 978-0816071098.
Samuel, Geoffrey (2008), The Origins of Yoga and Tantra, Cambridge University Press, p. 52, ISBN 978-0-521-69534-3
R. S. Sharma 1958, pp. 22-24 (1990:24-26). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. (1990:103). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 45 (1990:50-51). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 48 (1990:53). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 91 (1990:103). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 92 (1990:104). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 46 (1990:51-52). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 147 (1990:161-163). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
R. S. Sharma 1958, p. 163 (1990:177). Sharma, R. S. (1958), Sudras in Ancient India, Delhi: Motilal Banarasi Dass (published 1990), ISBN 9788120807068
Martine Batchelor (2014). The Spirit of the Buddha. Yale University Press. p. 59. ISBN 978-0-300-17500-4. Archived from the original on 11 January 2023. Retrieved 29 October 2016.
The Multimedia Encyclopedia of Women in Today's World, p.130, SAGE publication, Mary Zeiss Stange, Carol K. Oyster, Jane E. Sloan
Selvan, Selvan (2010). Human Rights Education: Modern Approaches And Strategies. Concept Publishing Company. pp. 43–44. ISBN 9788180696794.

chabad.org

"Torah, Slavery and the Jews". www.chabad.org. Retrieved 2020-05-24.

christiancentury.org

"George Whitefield's troubled relationship to race and slavery". The Christian Century.

civilsdaily.com

"Ashoka's Edicts and Inscriptions - Civilsdaily". 2021-09-15. Retrieved 2023-05-03.

doi.org

Pijper, Frederik (1909). "The Christian Church and Slavery in the Middle Ages". The American Historical Review. 14 (4). American Historical Association: 681. doi:10.1086/ahr/14.4.675. JSTOR 1837055.
Brockopp, Jonathan E. (2005) [1986]. "Slaves and Slavery". In Jane Dammen McAuliffe (ed.). Encyclopaedia of Quran. Vol. 5. Brill. doi:10.1163/1875-3922_q3_EQSIM_00393., Quote: "Slaves are mentioned in at least twenty-nine verses of the Qurʾān, most of these are Medinan and refer to the legal status of slaves. Seven separate terms refer to slaves, the most common of which is the phrase “that which your/their right hands own” (mā malakat aymānukum/aymānuhum/aymānuhunna/yamīnuka), found in fifteen places."
Brunschvig, R. (1986). "ʿAbd". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill. p. 25. doi:10.1163/1573-3912_islam_COM_0003. THE KOR'AN. [...] Spiritually, the slave has the same value as the free man [...] over and over again, from beginning to end of the Preaching, it makes the emancipation of slaves a meritorious act: a work of charity (ii, 177; xc,13), to which the legal alms may be devoted (ix,60), or a deed of expiation for certain felonies (unintentional homicide: iv, 92, where "a believing slave" is specified; perjury: v, 89; Iviii, 3);
Brunschvig, R. (1986). "ʿAbd". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill. p. 25. doi:10.1163/1573-3912_islam_COM_0003. Tradition delights in asserting that the slave's lot was among the latest preoccupations of the Prophet. It has quite a large store of sayings and anecdotes, attributed to the Prophet or to his Companions, enjoining real kindness towards this inferior social class.
Brunschvig, R. (1986). "ʿAbd". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill. p. 29. doi:10.1163/1573-3912_islam_COM_0003. the schools object to putting a free man to death for killing a slave, with the noteworthy exception of the Hanafis (and also of that illustrious, albeit somewhat dissident, Hanbali, Ibn Taymiyya [...]), and even they exempt the man who kills his own slave or one belonging to his son
Brunschvig, R. (1986). "ʿAbd". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill. p. 29. doi:10.1163/1573-3912_islam_COM_0003.
Fatma; Fitriana; Syahrun (2020-12-22). "PERBUDAKAN DI KERAJAAN BONE PADA MASA PEMERINTAHAN RAJA LA MADDAREMMENG: 1631-1644". Perbudakan di Kerajaan Bone Pada Masa Pemerintahan Raja La Maddaremeng: 1631-1644 ("This (La Maddaremmeng) ordered the people of Bone to liberate all the slaves they had taken in the war, as well as all the slaves they had bought. As for the inherited slaves that have been in service for a long time, they are allowed to be used as slave, but they must be treated humanely as the treatment of one's own family.") (in Indonesian). 3 (2): 52. doi:10.33772/history.v3i2.1123. ISSN 2614-4395.
Nader Saiedi; Translated by Omid Ghaemmaghami (2011). "The Ethiopian King". Baháʼí Studies Review. 17: 181–186. doi:10.1386/bsr.17.181_7. Retrieved Sep 7, 2016.
Scott C. Levi (2002). "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade". Journal of the Royal Asiatic Society. 12 (3). Cambridge University Press: 277–288. doi:10.1017/S1356186302000329. JSTOR 25188289. S2CID 155047611., Quote: "Sources such as the Arthasastra, the Manusmriti and the Mahabharata demonstrate that institutionalized slavery was well established in India by beginning of the common era. Earlier sources suggest that it was likely to have been equally widespread by the lifetime of the Buddha (sixth century BC), and perhaps even as far back as the Vedic period. [footnote 2: (...) While it is likely that the institution of slavery existed in India during the Vedic period, the association of the Vedic 'Dasa' with 'slaves' is problematic and likely to have been a later development."
Sharma, Arvind (2005), "Dr. BR Ambedkar on the Aryan invasion and the emergence of the caste system in India", Journal of the American Academy of Religion, 73 (3): 843–870, doi:10.1093/jaarel/lfi081, [Paraphrasing B. R. Ambedkar]: "The fact that the word Dāsa later came to mean a slave may not by itself indicate such a status of the original people, for a form of the word "Aryan" also means a slave.

historia.id

Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan - Historia". historia.id ("La Madderemeng, issued an order to no longer employ ata (slaves). According to him, all Muslims are free people. If someone employs them, they must earn a reasonable wages.") (in Indonesian). 4th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-25.
Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan - Historia". historia.id ("Apart from freeing slaves, La Madderemeng also destroyed idols and forbade ancestral beliefs that were against the Islamic law. However, this action was not really liked by the people, the aristocrats, and even his own mother, We Tenrisoloreng Datu Pattiro.") (in Indonesian). 5th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-25.
Rusdianto, Eko (2015-10-29). "Seorang Raja di Sulawesi Selatan Menentang Perbudakan". Historia - Majalah Sejarah Populer Pertama di Indonesia ("Gowa, supported by Wajo, Soppeng and Sidenreng, gathered a large army and attacked Bone. In 1644, Bone was conquered. La Maddaremeng was arrested and held prisoner in Makassar. Meanwhile, his younger brother La Tenriaja, who supported all of La Madderemeng's rules, ran away. It was this defeat that was later written in the lontara' Bone, "Naripoatana Bone seppulo pitu taung ittana." (Then enslaved (Bone) for seventeen years).") (in Indonesian). 8th paragraph. Archived from the original on 2023-10-25. Retrieved 2023-10-27.

jewishencyclopedia.com

"SLAVE-TRADE - JewishEncyclopedia.com". www.jewishencyclopedia.com. Retrieved 2020-11-08.

jstor.org

Pijper, Frederik (1909). "The Christian Church and Slavery in the Middle Ages". The American Historical Review. 14 (4). American Historical Association: 681. doi:10.1086/ahr/14.4.675. JSTOR 1837055.
Scott C. Levi (2002). "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade". Journal of the Royal Asiatic Society. 12 (3). Cambridge University Press: 277–288. doi:10.1017/S1356186302000329. JSTOR 25188289. S2CID 155047611., Quote: "Sources such as the Arthasastra, the Manusmriti and the Mahabharata demonstrate that institutionalized slavery was well established in India by beginning of the common era. Earlier sources suggest that it was likely to have been equally widespread by the lifetime of the Buddha (sixth century BC), and perhaps even as far back as the Vedic period. [footnote 2: (...) While it is likely that the institution of slavery existed in India during the Vedic period, the association of the Vedic 'Dasa' with 'slaves' is problematic and likely to have been a later development."

ket.org

M Ginter. "KET's Underground Railroad - Westward Expansion and the Development of Abolitionist Thought". ket.org. Retrieved 8 November 2015.

lse.ac.uk

Religions and the abolition of slavery - a comparative approach by William Gervase Clarence-Smith
Clarence-Smith, William G. "Religions and the abolition of slavery - a comparative approach" (PDF). LSE - Global Economic History Network (GEHN) - Conferences.

newadvent.org

Allard, Paul (1912). "Slavery and Christianity". Catholic Encyclopedia. Vol. XIV. New York: Robert Appleton Company. Retrieved 15 October 2009.
"CHURCH FATHERS: Synod of Gangra (4th Century)". www.newadvent.org. Retrieved 2020-11-08.

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bible.oremus.org

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pcahistory.org

PCA Historical Center Archivist. "Alexander McLeod's stand against slavery". pcahistory.org. Retrieved 1 July 2018.

proquest.com

Dennard, David Charles, "Religion in the Quarters: A Study of Slave Preachers in the Antebellum South, 1800-1860" (1983)

semanticscholar.org

api.semanticscholar.org

Scott C. Levi (2002). "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade". Journal of the Royal Asiatic Society. 12 (3). Cambridge University Press: 277–288. doi:10.1017/S1356186302000329. JSTOR 25188289. S2CID 155047611., Quote: "Sources such as the Arthasastra, the Manusmriti and the Mahabharata demonstrate that institutionalized slavery was well established in India by beginning of the common era. Earlier sources suggest that it was likely to have been equally widespread by the lifetime of the Buddha (sixth century BC), and perhaps even as far back as the Vedic period. [footnote 2: (...) While it is likely that the institution of slavery existed in India during the Vedic period, the association of the Vedic 'Dasa' with 'slaves' is problematic and likely to have been a later development."

tripod.com

medicolegal.tripod.com

Rev. George B. Cheever, D.D., in 1857. "God Against Slavery, p. 140, by Rev. George B. Cheever, D.D". Retrieved 23 October 2014.{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
http://medicolegal.tripod.com/catholicsvslavery.htm Leroy J. Platten, Roman Catholic Church Opposition to Slavery (2005)

tufts.edu

perseus.tufts.edu

For example, Quran 4.3:^[Quran 4:3] "If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice".^[98]
Quran 16.71:^{[Quran 16:71]} "Allah has bestowed His gifts of sustenance more freely on some of you than on others: those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of Allah?"^[98]
Quran 23:5:^{[Quran 23:5]} "And who guard their modesty, Quran 23:6: Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy."^[98]
Other examples: Quran 4:25, 4:28, 24:33, 24:58, 33:50, etc^[99]^[100]

uho.ac.id

journal.fib.uho.ac.id

Fatma; Fitriana; Syahrun (2020-12-22). "PERBUDAKAN DI KERAJAAN BONE PADA MASA PEMERINTAHAN RAJA LA MADDAREMMENG: 1631-1644". Perbudakan di Kerajaan Bone Pada Masa Pemerintahan Raja La Maddaremeng: 1631-1644 ("This (La Maddaremmeng) ordered the people of Bone to liberate all the slaves they had taken in the war, as well as all the slaves they had bought. As for the inherited slaves that have been in service for a long time, they are allowed to be used as slave, but they must be treated humanely as the treatment of one's own family.") (in Indonesian). 3 (2): 52. doi:10.33772/history.v3i2.1123. ISSN 2614-4395.

umich.edu

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""Bahá'u'lláh's Tablets to the Rulers" by Juan R.I. Cole, Department of History, University of Michigan". Retrieved 23 October 2014.

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Witzel, Michael (2001). "Autochthonous Aryans?". Electronic Journal of Vedic Studies. 7 (3): 16.

web.archive.org

Martine Batchelor (2014). The Spirit of the Buddha. Yale University Press. p. 59. ISBN 978-0-300-17500-4. Archived from the original on 11 January 2023. Retrieved 29 October 2016.

wisdomlib.org

Manusmriti with the Commentary of Medhatithi by Ganganatha Jha, 1920, ISBN 8120811550

worldcat.org

search.worldcat.org

Rae, Noel (Noel Martin Douglas) (20 February 2018). The Great Stain: Witnessing American Slavery. Harry N. Abrams. ISBN 978-1-4683-1513-4. OCLC 975365825.
Fatma; Fitriana; Syahrun (2020-12-22). "PERBUDAKAN DI KERAJAAN BONE PADA MASA PEMERINTAHAN RAJA LA MADDAREMMENG: 1631-1644". Perbudakan di Kerajaan Bone Pada Masa Pemerintahan Raja La Maddaremeng: 1631-1644 ("This (La Maddaremmeng) ordered the people of Bone to liberate all the slaves they had taken in the war, as well as all the slaves they had bought. As for the inherited slaves that have been in service for a long time, they are allowed to be used as slave, but they must be treated humanely as the treatment of one's own family.") (in Indonesian). 3 (2): 52. doi:10.33772/history.v3i2.1123. ISSN 2614-4395.

wsj.com

Stewart, Matthew (2024). An Emancipation of the Mind: Radical Philosophy, the War over Slavery, and the Refounding of America. W. W. Norton & Company. Review by Harold Holzer, "Religious Retreat", The Wall Street Journal, March 31, 2024

zenodo.org

Scott C. Levi (2002). "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade". Journal of the Royal Asiatic Society. 12 (3). Cambridge University Press: 277–288. doi:10.1017/S1356186302000329. JSTOR 25188289. S2CID 155047611., Quote: "Sources such as the Arthasastra, the Manusmriti and the Mahabharata demonstrate that institutionalized slavery was well established in India by beginning of the common era. Earlier sources suggest that it was likely to have been equally widespread by the lifetime of the Buddha (sixth century BC), and perhaps even as far back as the Vedic period. [footnote 2: (...) While it is likely that the institution of slavery existed in India during the Vedic period, the association of the Vedic 'Dasa' with 'slaves' is problematic and likely to have been a later development."