Those who cannot afford to marry should abstain from what is unlawful until God enriches them by His grace. And free those slaves you possess who wish to buy their freedom after a written undertaking, if you know they have some goodness, and give them out of the riches God has given you. Do not force your maids to prostitution if they wish to lead married lives, in order to get the benefits of this world. But if someone forces them, surely God (will forgive them) after their forced helplessness, for He is forgiving and kind.
And those who do not have the means to get married must keep chaste till Allah provides them the resources by His munificence; and the bondwomen in your possession who, in order to earn something, seek a letter of freedom from you – then write it for them if you consider some goodness in them; and help them in their cause with Allah’s wealth which He has bestowed upon you; and do not force your bondwomen into the dirty profession, while they wish to save themselves, in order to earn some riches of the worldly life; and if one forces them then indeed Allah, upon their remaining compelled, is Oft Forgiving, Most Merciful.
And let those who find not the means to marry be abstinent till God enriches them of His bounty. Those your right hands own who seek emancipation, contract with them accordingly, if you know some good in them; and give them of the wealth of God that He has given you. And constrain not your slave-girls to prostitution, if they desire to live in chastity, that you may seek the chance goods of the present life. Whosoever constrains them, surely God, after their being constrained, is All-forgiving, All-compassionate.
And as for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty, And if any of those whom you rightfully possess desire [to obtain] a deed of freedom, write it out for them if you are aware of any good in them: and give them [their share of the wealth of God which He has given you. And do not, in order to gain some of the fleeting pleasures of this worldly life, coerce your [slave] maidens into whoredom if they happen to be desirous of marriage; and if anyone should coerce them, then, verily, after they have been compelled [to submit in their helplessness], God will be much-forgiving, a dispenser of grace!
And those who find not means to marry shall restrain themselves until Allah enricheth them of His grace. And from among those whom your right hands own those who seek a writing- write it for them if ye know in them any good, and vouchsafe unto them of the wealth of Allah which He hath vouchsafed unto you. And constrain not your bedmaids to harlotry if they would live chastely, in order that ye may seek the chance gain of the life of the world. And whosoever will constrain them, then verily Allah is--after their constraint--Forgiving, Mercifu1.
And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty. And such of your slaves as seek a writing (of emancipation), give them such writing, if you know that they are good and trustworthy. And give them something yourselves out of the wealth of Allah which He has bestowed upon you. And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them (to prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to those women, i.e. He will forgive them because they have been forced to do this evil action unwillingly).
And let those who do not find the means to marry abstain, until God enriches them from His bounty. If any of your servants wish to be freed, grant them their wish, if you recognize some good in them. And give them of God’s wealth which he has given you. And do not compel your girls to prostitution, seeking the materials of this life, if they desire to remain chaste. Should anyone compel them—after their compulsion, God is Forgiving and Merciful.
And those, who cannot find a match, should observe continence till Allah provides them with means out of His bounty And if those who are in your possession, ask for a deed of emancipation, execute the deed of emancipation with them, provided that you find some good in them; and give them something out of the means Allah has given you. And do not force your slave-girls into prostitution for your own worldly gains when they themselves want to keep chaste; and if anyone forces them into it, after such a compulsion Allah will be forgiving and merciful for them.
And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty. And such of your servants as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you. And force not your slave-girls to prostitution, if they desire chastity, in order that you may make a gain in the goods of this worldly life. But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.
And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.
Those who cannot afford marriage should be continent until Allah enriches them out of His grace. As for those who seek an emancipation deal from among your slaves, make such a deal with them if you know any good in them, and give them out of the wealth of Allah which He has given you. Do not compel your female slaves to prostitution when they desire to be chaste, seeking the transitory wares of the life of this world. Should anyone compel them, Allah will be forgiving and merciful to them following their compulsion.
Let those who do not find the means to marry be abstinent until Allah enriches them of His bounty. Those your right hand owns who seek their freedom, make a contract with them accordingly if you know some good in them, and give them from the wealth of Allah that He has given you. Do not force your slavegirls into prostitution in order to seek worldly gain for they wish to preserve their chastity. Whosoever compels them, surely Allah, after their being compelled, is the Forgiver (to the girls), the Most Merciful.
But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.
Let those who cannot find someone to marry maintain chastity until God makes them rich through His favors. Let the slaves who want to buy their freedom have an agreement with you in writing if you find them to be virtuous. Give them money out of God's property which He has given to you. Do not force your girls into prostitution to make money if they want to be chaste. If they have been compelled to do so, God will be All-merciful and All-forgiving to them.
And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.
WalyastaAAfifi alla<u>th</u>eena l<u>a</u> yajidoona nik<u>ah</u>an <u>h</u>att<u>a</u> yughniyahumu All<u>a</u>hu min fa<u>d</u>lihi wa<b>a</b>lla<u>th</u>eena yabtaghoona alkit<u>a</u>ba mimm<u>a</u> malakat aym<u>a</u>nukum fak<u>a</u>tiboohum in AAalimtum feehim khayran wa<u>a</u>toohum min m<u>a</u>li All<u>a</u>hi alla<u>th</u>ee <u>a</u>t<u>a</u>kum wal<u>a</u> tukrihoo fatay<u>a</u>tikum AAal<u>a</u> albigh<u>a</u>i in aradna ta<u>h</u>a<u>ss</u>unan litabtaghoo AAara<u>d</u>a al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> waman yukrihhunna fainna All<u>a</u>ha min baAAdi ikr<u>a</u>hihinna ghafoorun ra<u>h</u>eem<b>un</b>
Those who do not have the means to marry should keep themselves chaste until God grants them enough out of His bounty. If any of your slaves desire a deed of freedom, write it out for them, if you find any promise in them, and give them some of the wealth God has given you. Do not force your [slave] maids into prostitution, in order to enrich yourself, when they wish to preserve their chastity. Yet if anyone forces them, once they have been forced, God will be forgiving and merciful to them.
Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them),
وَلْيَسْتَعْفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَٱلَّذِينَ يَبْتَغُونَ ٱلْكِتَٰبَ مِمَّا مَلَكَتْ أَيْمَٰنُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِىٓ ءَاتَىٰكُمْ وَلَا تُكْرِهُوا۟ فَتَيَٰتِكُمْ عَلَى ٱلْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا۟ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَن يُكْرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعْدِ إِكْرَٰهِهِنَّ غَفُورٌ رَّحِيمٌ
Those who are unable to marry due to their poverty should seek chastity from fornication until Allah makes them wealthy through His vast grace. Those servants who wish to make a contract with their masters, to give money so that they can be free, their masters should accept that of them if they know they have the ability to fulfil and are upright in religion. It is necessary upon them to give them from the wealth Allah has granted them, by discounting them a portion of what they agreed to pay. And do not force your slave girls to fornicate, in pursuit of wealth, as Abdullah ibn Ubayy did with his two slave girls when they requested chastity and staying far from fornication, to seek what she earns through her private parts. Whoever forces them to do that, Allah is Forgiving of their sins after their being forced and Merciful to them, because they are being forced, and the sin is upon the one who forces them.
Those who are unable to marry due to their poverty should seek chastity from fornication until Allah makes them wealthy through His vast grace. Those servants who wish to make a contract with their masters, to give money so that they can be free, their masters should accept that of them if they know they have the ability to fulfil and are upright in religion. It is necessary upon them to give them from the wealth Allah has granted them, by discounting them a portion of what they agreed to pay. And do not force your slave girls to fornicate, in pursuit of wealth, as Abdullah ibn Ubayy did with his two slave girls when they requested chastity and staying far from fornication, to seek what she earns through her private parts. Whoever forces them to do that, Allah is Forgiving of their sins after their being forced and Merciful to them, because they are being forced, and the sin is upon the one who forces them.
<p>Warning</p><p>It is commented in Tafsir Mazhari that it should, however, be noted that Allah Ta’ ala's promise to grant riches to the one who will marry is only on the condition that his intention is to safeguard his chastity and to follow the sunnah. After that he should have trust and faith in Allah Ta’ ala, for which the confirmation is available in the next verse, which reads: وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّـهُ مِن فَضْلِهِ (And those who cannot afford marriage should keep chaste until Allah enriches them out of His grace - 24:33). ` It means that the people who do not have the material wealth for the marriage, and in case they marry, there is the risk of not fulfilling the rights of wife and their becoming sinners, they should wait with patience until Allah grants them riches from His bounty. A method has been stated in the hadith for achieving the required patience, which is keeping fasts abundantly. If they will follow the advice, Allah Ta` a1a will grant them so much material resources that they will be able to afford the expenses of marriage.</p><p>Commentary</p><p>Owners of the slaves and slave girls were advised in the previous verse that they should allow their subjects to marry if they so desire. They should not delay their marriage to curb their natural urge for their own expediency. The essence of this advice is to save the subjects from trouble and that they be treated graciously. In the same context another direction is given in this verse to the owners of slaves and slave girls that if their subjects wish to enter into a deal with them for making payment against their freedom, then it is desirable for the owners to concede to this wish, which will bring them good reward. This instruction is commonly taken by the jurists, like the author of Hidayah, as a recommendatory instruction in that it is not compulsory for the owners to concede for freedom of their subjects against payment, yet it is preferable to do so. The procedure for entering into a deal of freedom is that the subject asks his owner to set up an amount with mutual consent for the freedom, which he should earn with his labour and pay to the owner. Alternatively, the owner can also initiate the deal and with mutual consent on payment of a certain amount whereby the slaves can earn their freedom. When such a deal is struck with mutual consent between the owner and the slave, then it becomes mandatory under Islamic law, and the owner has no authority to call it off. As soon as the slave makes the payment of the agreed amount, he gets free automatically.</p><p>The amount of money so agreed for the freedom of slave is called badal-al-kitabah for which Islamic law has fixed no limit. It may be the same as the cost of slave, or more or less. The amount on which the parties mutually agree will be regarded as badal-al-kitabah. The essence behind the advice given in this verse is to open up the doors of freedom for the slaves. This is but one such instruction which points out toward the underlying objective of Islamic law of allowing freedom for slaves. In all types of expiations, a common injunction is freedom of slaves. Even otherwise, there is a promise of generous blessings for freeing the slaves. Arrangement of the treaty for freedom in exchange of money is one such route. This is why there is so much persuasion and emphasis on this. However, a condition has also been placed with this treaty إِنْ عَلِمْتُمْ فِيهِمْ خَيْرً‌ا (33). The treaty will only be in order when you notice signs of goodness in them. Sayyidna ` Abdullah Ibn ` Umar ؓ and many other scholars have explained that here the word 'Khair' (good) is purported to mean the strength to earn. Hence, it means that someone who has the strength to earn and can make payment should be allowed to enter the deal, otherwise his labour will be wasted on one hand and the owner will also suffer loss. Some other scholars have given another explanation that goodness and betterment mean here that there should be no risk of any harm to the Muslims because of his freedom. For instance, the slave may be an infidel and he might have been helping his infidel brethren. As a matter of, fact the word 'Khair' (good) stands here for both the meanings, that is the slave should have the strength to earn, and there should be no risk of any harm to the Muslims as a result of his freedom. (Mazhari)</p><p>وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْ</p><p>Give them out of the wealth of Allah that He has given to you - 24:33.</p><p>This address is directed towards Muslims in general, and to the owners of the slaves in particular. When the freedom of a slave is dependent on a fixed amount to be given to his owner, then it is incumbent upon Muslims to help him collect that money. For this they can pay from the zakah money as well. And the owners are induced to contribute on their own or reduce the amount of the treaty. It was the practice of the Companions to reduce the amount of treaty by one third or one fourth, depending upon their capacity. (Mazhari)</p><p>An important economic issue and the Qur’ anic verdict on it</p><p>The present day world is totally materialistic. Everyone seems to have forgotten about the life hereafter and has completely entangled himself in money making. All types of researches, contemplation: and developments, revolve round economic uplift only. Detailed discussions and researches on finer economic points have raised its status many fold, and now it has assumed the position of greatest art. The world thinkers have propounded two well-known theories, which, paradoxically, are in conflict with each other. Because of the inherent conflict between them, the world at large is divided in two groups, who are unfortunately at daggers drawn with each other, resulting in the loss of peace and tranquility of the world.</p><p>One theory has given birth to capitalist system, commonly known as capitalism. The other one is the socialist system which is called as socialism or communism. It is an everyday common experience, which neither of the two systems can deny, that whatever the man earns or produces in this world through his hard work, its basic source of production is the natural resources, like water, the produce from earth or any other natural produce. The man produces millions of things of his need and use from natural resources through his skill, hard work, ingenuity and composing or decomposing their certain elements. It is but natural to think that there is someone who creates the natural resources. They have not come into being of their own. It also goes without saying that the One who has created the natural resources is the real owner and master of them all. The natural resources have been passed on to man for a limited period (his life span) for his benefit and use. It does not mean that the man has become the master of natural resources for all times, because his own life is so short. Moreover, man does not, and cannot, exercise total control and authority on all natural resources for all the time. For instance, man can irrigate the fields with water, but he cannot create water if there is a drought. Therefore, it is clear that man is not free to use or control them, and hence should follow the instructions given to him by their Crea or and Master. But in the frenzy of materialism everyone has forgotten even the concept of real Master and Creator. The only controversy between them is that whether the one who possesses the factors of production becomes their owner, or all these resources are common to all and everyone has a right to benefit from them.</p><p>The first theory is that of the capitalist system which grants freedom of ownership to man in that he can acquire anything by any means, and is also free to use and spend it any way he likes. There is absolutely no restriction on him. The infidels and disbelievers of the olden times professed the same belief, who objected before Sayyidna Shu` aib ؓ as to why should he place any restriction on their wealth, which belonged to them and they were its owners. They claimed that the prophet had no right to tell them as to where the spending was permitted and where it was not? The meaning of Qur'anic verse أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ (or that we do with our wealth what we wish - 11:87) is the same. The other theory is that of socialism, which does not allow ownership to anyone of anything, and professes common ownership of everyone and equal right to all. This is the original theory of communism, but when they felt that this is not practicable, they exempted some objects from the common ownership.</p><p>As against these two extremes the Holy Qur'an has given a system in which the most fundamental concept is that everything belongs to Allah Ta’ ala, who has given the charge of some things to man temporarily by His grace and bounty. For such things where man has been given the charge and possession, others have been debarred to make any claim on their use, without the permission of the owner. But despite the possession and ownership being given to man, he is not granted freedom to earn or spend them in any manner he likes. Both for earning and spending there are wise and equitable rules and regulations which are clearly defined, and which clearly identify the permissible and impermissible ways of earning and spending. In addition to this, it has also been made incumbent upon him to pass on certain part of his possession to others, which is made the right of recipients on those things.</p><p>Although the verse under reference deals with a different subject yet it contains some important principles relating to this economic issue. So, look at the wordings of the verse rather intently وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْ. ` Give them out of the wealth of Allah that He has given to you - 33'. Three things come out of this statement. One, that Allah is the real owner of everything. Two, that He has given the possession of certain things to man by His grace. Three, that there are certain restrictions on things which He has given to man. Spending of certain things has been prohibited, and spending of other things is made obligatory, while spending of some others is made preferable.</p><p>The other injunction given in this verse is for the eradication of an uncouth custom, and for curbing adultery and obscenity وَلَا تُكْرِ‌هُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ ` Do not compel your maid to prostitution - 33'. During the pre-Islamic period many people used to have this business done by their slave girls. When Islam placed strict punishments on adultery, both on free and slave individuals, then it was necessary to enjoin special strict orders to stop and eradicate this uncivilized custom.</p><p>إِنْ أَرَ‌دْنَ تَحَصُّنًا (If they wish to observe chastity - 24:33). It means that when those slave girls express their wish to avoid adultery and remain pure, then pressurizing them on your part is extremely imprudent and shameless. Although the wording of the injunction is conditional, yet there is consensus of Ummah that the intention here is not to press the slave girls for adultery, irrespective of the situation whether they express their wish to avoid it or not. In other words, it is not meant here that in case they do not wish to avoid adultery, then it is permitted to force them into it. What is intended here is to tell that in the pre-Islamic days obscenity was common, so the slave girls did not mind adultery. Although after the advent of Islam they repented and wished not to be involved in this practice, yet their owners still forced them for the crime, which they resented. On this situation this injunction was revealed, in which their owners are warned and reproached that while they (the slave girls) want to avoid a shameful act, you are trying to force it on them.</p><p>فَإِنَّ اللَّـهَ مِن بَعْدِ إِكْرَ‌اهِهِنَّ غَفُورٌ‌ رَّ‌حِيمٌ</p><p>Then after their being compelled, Allah is Most-Forgiving, Very-Merciful - 33.</p><p>The gist of this sentence is that it is prohibited to force the slave girls to adultery. If someone does that and the slave girl gets involved in adultery because of the compulsion exercised by her owner, then Allah Ta’ ala will pardon her sin and that sin will be passed on to the one who had forced her. (Mazhari).</p>
WarningIt is commented in Tafsir Mazhari that it should, however, be noted that Allah Ta’ ala's promise to grant riches to the one who will marry is only on the condition that his intention is to safeguard his chastity and to follow the sunnah. After that he should have trust and faith in Allah Ta’ ala, for which the confirmation is available in the next verse, which reads: وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّـهُ مِن فَضْلِهِ (And those who cannot afford marriage should keep chaste until Allah enriches them out of His grace - 24:33). ` It means that the people who do not have the material wealth for the marriage, and in case they marry, there is the risk of not fulfilling the rights of wife and their becoming sinners, they should wait with patience until Allah grants them riches from His bounty. A method has been stated in the hadith for achieving the required patience, which is keeping fasts abundantly. If they will follow the advice, Allah Ta` a1a will grant them so much material resources that they will be able to afford the expenses of marriage.CommentaryOwners of the slaves and slave girls were advised in the previous verse that they should allow their subjects to marry if they so desire. They should not delay their marriage to curb their natural urge for their own expediency. The essence of this advice is to save the subjects from trouble and that they be treated graciously. In the same context another direction is given in this verse to the owners of slaves and slave girls that if their subjects wish to enter into a deal with them for making payment against their freedom, then it is desirable for the owners to concede to this wish, which will bring them good reward. This instruction is commonly taken by the jurists, like the author of Hidayah, as a recommendatory instruction in that it is not compulsory for the owners to concede for freedom of their subjects against payment, yet it is preferable to do so. The procedure for entering into a deal of freedom is that the subject asks his owner to set up an amount with mutual consent for the freedom, which he should earn with his labour and pay to the owner. Alternatively, the owner can also initiate the deal and with mutual consent on payment of a certain amount whereby the slaves can earn their freedom. When such a deal is struck with mutual consent between the owner and the slave, then it becomes mandatory under Islamic law, and the owner has no authority to call it off. As soon as the slave makes the payment of the agreed amount, he gets free automatically.The amount of money so agreed for the freedom of slave is called badal-al-kitabah for which Islamic law has fixed no limit. It may be the same as the cost of slave, or more or less. The amount on which the parties mutually agree will be regarded as badal-al-kitabah. The essence behind the advice given in this verse is to open up the doors of freedom for the slaves. This is but one such instruction which points out toward the underlying objective of Islamic law of allowing freedom for slaves. In all types of expiations, a common injunction is freedom of slaves. Even otherwise, there is a promise of generous blessings for freeing the slaves. Arrangement of the treaty for freedom in exchange of money is one such route. This is why there is so much persuasion and emphasis on this. However, a condition has also been placed with this treaty إِنْ عَلِمْتُمْ فِيهِمْ خَيْرً‌ا (33). The treaty will only be in order when you notice signs of goodness in them. Sayyidna ` Abdullah Ibn ` Umar ؓ and many other scholars have explained that here the word 'Khair' (good) is purported to mean the strength to earn. Hence, it means that someone who has the strength to earn and can make payment should be allowed to enter the deal, otherwise his labour will be wasted on one hand and the owner will also suffer loss. Some other scholars have given another explanation that goodness and betterment mean here that there should be no risk of any harm to the Muslims because of his freedom. For instance, the slave may be an infidel and he might have been helping his infidel brethren. As a matter of, fact the word 'Khair' (good) stands here for both the meanings, that is the slave should have the strength to earn, and there should be no risk of any harm to the Muslims as a result of his freedom. (Mazhari)وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْGive them out of the wealth of Allah that He has given to you - 24:33.This address is directed towards Muslims in general, and to the owners of the slaves in particular. When the freedom of a slave is dependent on a fixed amount to be given to his owner, then it is incumbent upon Muslims to help him collect that money. For this they can pay from the zakah money as well. And the owners are induced to contribute on their own or reduce the amount of the treaty. It was the practice of the Companions to reduce the amount of treaty by one third or one fourth, depending upon their capacity. (Mazhari)An important economic issue and the Qur’ anic verdict on itThe present day world is totally materialistic. Everyone seems to have forgotten about the life hereafter and has completely entangled himself in money making. All types of researches, contemplation: and developments, revolve round economic uplift only. Detailed discussions and researches on finer economic points have raised its status many fold, and now it has assumed the position of greatest art. The world thinkers have propounded two well-known theories, which, paradoxically, are in conflict with each other. Because of the inherent conflict between them, the world at large is divided in two groups, who are unfortunately at daggers drawn with each other, resulting in the loss of peace and tranquility of the world.One theory has given birth to capitalist system, commonly known as capitalism. The other one is the socialist system which is called as socialism or communism. It is an everyday common experience, which neither of the two systems can deny, that whatever the man earns or produces in this world through his hard work, its basic source of production is the natural resources, like water, the produce from earth or any other natural produce. The man produces millions of things of his need and use from natural resources through his skill, hard work, ingenuity and composing or decomposing their certain elements. It is but natural to think that there is someone who creates the natural resources. They have not come into being of their own. It also goes without saying that the One who has created the natural resources is the real owner and master of them all. The natural resources have been passed on to man for a limited period (his life span) for his benefit and use. It does not mean that the man has become the master of natural resources for all times, because his own life is so short. Moreover, man does not, and cannot, exercise total control and authority on all natural resources for all the time. For instance, man can irrigate the fields with water, but he cannot create water if there is a drought. Therefore, it is clear that man is not free to use or control them, and hence should follow the instructions given to him by their Crea or and Master. But in the frenzy of materialism everyone has forgotten even the concept of real Master and Creator. The only controversy between them is that whether the one who possesses the factors of production becomes their owner, or all these resources are common to all and everyone has a right to benefit from them.The first theory is that of the capitalist system which grants freedom of ownership to man in that he can acquire anything by any means, and is also free to use and spend it any way he likes. There is absolutely no restriction on him. The infidels and disbelievers of the olden times professed the same belief, who objected before Sayyidna Shu` aib ؓ as to why should he place any restriction on their wealth, which belonged to them and they were its owners. They claimed that the prophet had no right to tell them as to where the spending was permitted and where it was not? The meaning of Qur'anic verse أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ (or that we do with our wealth what we wish - 11:87) is the same. The other theory is that of socialism, which does not allow ownership to anyone of anything, and professes common ownership of everyone and equal right to all. This is the original theory of communism, but when they felt that this is not practicable, they exempted some objects from the common ownership.As against these two extremes the Holy Qur'an has given a system in which the most fundamental concept is that everything belongs to Allah Ta’ ala, who has given the charge of some things to man temporarily by His grace and bounty. For such things where man has been given the charge and possession, others have been debarred to make any claim on their use, without the permission of the owner. But despite the possession and ownership being given to man, he is not granted freedom to earn or spend them in any manner he likes. Both for earning and spending there are wise and equitable rules and regulations which are clearly defined, and which clearly identify the permissible and impermissible ways of earning and spending. In addition to this, it has also been made incumbent upon him to pass on certain part of his possession to others, which is made the right of recipients on those things.Although the verse under reference deals with a different subject yet it contains some important principles relating to this economic issue. So, look at the wordings of the verse rather intently وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْ. ` Give them out of the wealth of Allah that He has given to you - 33'. Three things come out of this statement. One, that Allah is the real owner of everything. Two, that He has given the possession of certain things to man by His grace. Three, that there are certain restrictions on things which He has given to man. Spending of certain things has been prohibited, and spending of other things is made obligatory, while spending of some others is made preferable.The other injunction given in this verse is for the eradication of an uncouth custom, and for curbing adultery and obscenity وَلَا تُكْرِ‌هُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ ` Do not compel your maid to prostitution - 33'. During the pre-Islamic period many people used to have this business done by their slave girls. When Islam placed strict punishments on adultery, both on free and slave individuals, then it was necessary to enjoin special strict orders to stop and eradicate this uncivilized custom.إِنْ أَرَ‌دْنَ تَحَصُّنًا (If they wish to observe chastity - 24:33). It means that when those slave girls express their wish to avoid adultery and remain pure, then pressurizing them on your part is extremely imprudent and shameless. Although the wording of the injunction is conditional, yet there is consensus of Ummah that the intention here is not to press the slave girls for adultery, irrespective of the situation whether they express their wish to avoid it or not. In other words, it is not meant here that in case they do not wish to avoid adultery, then it is permitted to force them into it. What is intended here is to tell that in the pre-Islamic days obscenity was common, so the slave girls did not mind adultery. Although after the advent of Islam they repented and wished not to be involved in this practice, yet their owners still forced them for the crime, which they resented. On this situation this injunction was revealed, in which their owners are warned and reproached that while they (the slave girls) want to avoid a shameful act, you are trying to force it on them.فَإِنَّ اللَّـهَ مِن بَعْدِ إِكْرَ‌اهِهِنَّ غَفُورٌ‌ رَّ‌حِيمٌThen after their being compelled, Allah is Most-Forgiving, Very-Merciful - 33.The gist of this sentence is that it is prohibited to force the slave girls to adultery. If someone does that and the slave girl gets involved in adultery because of the compulsion exercised by her owner, then Allah Ta’ ala will pardon her sin and that sin will be passed on to the one who had forced her. (Mazhari).