The Economic System of Islam — Page 32
32 That is: If you have a prisoner whom you cannot release as a favour, and his relatives can not pay the ransom, then if such a prisoner de- sires a deed of manumission in writing, write it for them if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon you. In situations where the slave is unable to pay the ransom, this verse enjoins that a bond be executed between a master and his slave, which binds the latter to pay the ransom in agreed instal- ments. After this bond has been executed, the slave is immediately restored to freedom, and he is free to take up any trade he may have an aptitude for. As a beautiful, crowning gesture of goodwill, the master, out of his own assets, is directed to provide the prisoner with some capital to start him on the new venture. Out of these earnings, the master is not entitled to anything beyond the agreed fixed instalment. When one considers the Islamic teachings regarding slavery, it becomes clear that Islam leaves absolutely no avenue open for any person to make another person a slave. Even when prisoners of war are taken, the captors are encouraged to set them free as a fa- vour or else they must be set free on payment of a reasonable ran- som. If there is a prisoner who cannot ransom himself and his friends or his government take no steps towards paying his ran- som, he can gain freedom by giving an undertaking that would enable him to pay his ransom in instalments out of his earnings. Destitute prisoners are even helped with some capital to enable them to earn their livelihood and gain freedom. If in the presence of such extraordinary concessions, a prisoner does not avail him- self of the opportunities offered, it can only mean that he finds his