And let him practice chastity and strive for it. [The saying "and strive for it" in the authentic texts means: to prevent oneself from something. I prevented myself from such and such.] It is as if the one seeking chastity is asking himself for chastity and carrying himself towards it. They do not find the means for marriage, meaning the ability to marry. It is permissible that by marriage is meant what one marries with from wealth until Allah enriches them. This is a promise for those seeking chastity and a promise of favor upon them with wealth, so that waiting for that and hoping for it is a kindness for them in their chastity and a support for their hearts. This shows that His favor is more deserving of being sought and closer to the righteous. How well these commands are arranged: He first commanded what protects from temptation and distances from committing sin, which is lowering the gaze. Then He mentioned marriage, which fortifies the religion and allows for sufficiency through what is lawful instead of what is unlawful. Then He urged against the self that commands evil and its inclination [The saying "and its inclination towards desire" in the authentic texts means: my soul turned away from something; I disdained it and turned away from it.] towards desire when unable to marry until one is granted the ability to do so. And those who seek [marriage] is raised as the subject, or it is accusative due to an implied verb that it explains, like saying: "Zayd, strike him." And the letter 'fa' (ف) has been included to imply a conditional meaning. The writing and the contract are like reproach and admonition: it is that a man says to his slave: "I have contracted with you for one thousand dirhams; if you pay it, you will be freed." Its meaning is: I have written for you upon myself that you will be freed from me if you fulfill the payment, and I have written for myself that you will fulfill that. Or I have written upon you the obligation of the payment and I have written upon the freedom. According to Abu Hanifa, may Allah be pleased with him, it is permissible in both immediate and deferred terms, and in installments and not in installments, because Allah, the Exalted, did not mention installments, and it is based on other contracts. According to al-Shafi'i, may Allah be pleased with him, it is not permissible except in deferred installments. It is not permissible for him to be contracted in one installment because the slave does not own anything, thus an immediate contract prevents the objective from being achieved, as he cannot fulfill the compensation immediately. It is permissible to contract for a little or much wealth, for service for a specified duration, and for a specified work: like digging a well in a specific place with known length and width, and building a house that he has shown me its rent and plaster and what it is built with. And if he contracted based on his value, it is not permissible. If he fulfills it, he will be freed.

And if he writes a contract with a slave girl, it is permissible, due to the little ignorance, and the middle ground is required. He is not allowed to have sexual relations with the slave girl he has contracted with. If he fulfills the contract, he is freed, and his loyalty is to his master, because he has provided him with the earnings that originally belong to him. This matter is recommended according to the majority of scholars. And from Al-Hasan, may Allah be pleased with him: This is not a firm obligation; if he wishes, he may write a contract, and if he wishes, he may not. And from Umar, may Allah be pleased with him: It is a firm obligation from the obligations of Allah. And from Ibn Sirin similarly, which is the opinion of Dawood, it is better for him to be able to fulfill what they agree upon. It was said: It is a trust and a means of earning. And from Salman, may Allah be pleased with him, that a slave of his sought to write a contract with him, and he said: Do you have any money? He said: No. He said: Do you command me to eat the leftovers of people's hands? And give them their due, which is an obligation for Muslims to assist those who are writing contracts and to give them their share that Allah has made for them from the public treasury, as His saying: 'And in the freeing of captives' according to Abu Hanifa and his companions, may Allah be pleased with them. If you say: Is it permissible for his master, if he is wealthy, to take what has been given to him as a charity? I say: Yes. Likewise, if the charity does not suffice for the entire price and he is unable to pay the remainder, it is permissible for the master to take what he has taken, because he did not take it due to the charity, but due to the contract of writing, like one who buys charity from a poor person or inherits it or it is gifted to him. And from his saying, blessings and peace be upon him, in the Hadith of Barira: 'It is a charity for her and a gift for us.' This is agreed upon from the Hadith of Aisha, may Allah be pleased with her, in the context of the story of Barira and her emancipation. And according to Al-Shafi'i, may Allah be pleased with him, it is an obligation upon the masters to reduce the amount of the contract. If they do not do so, they are compelled. And from Ali, may Allah be pleased with him: He should reduce it by a quarter. And from Ibn Abbas, may Allah be pleased with both of them: He should give him something from his contract. And from Umar, may Allah be pleased with him, that he wrote a contract with a slave of his who was known as Abu Umayyah, and he was the first slave to be contracted in Islam. He brought him the first installment, and Umar, may Allah be pleased with him, gave it to him and said: 'Use it to assist you in your contract.' He said: 'What if I delay it until the last installment?' He said: 'I fear that I will not reach that.' This was narrated by Ibn Abi Shaybah from the route of Ikrimah from Ibn Abbas, except for his saying: 'And he was the first slave to be contracted in Islam,' which he mentioned at the end of Ikrimah's statement. And he added, then he recited: 'And give them from the wealth of Allah that He has given you.' And it was narrated by Ibn Abi Hatim from the route of Waki' who is the sheikh of Ibn Abi Shaybah likewise. This is according to Abu Hanifa, may Allah be pleased with him, as a recommendation, and he said: It is a contract of exchange, so he is not compelled to reduce it like a sale. And it was said: The meaning of 'And give them' is to lend them. And it was said: Spend on them after they fulfill and are freed. All of this is recommended. It was narrated that there was a slave of Huwaytib ibn Abd al-Uzza named Al-Sabih, who asked his master to write a contract with him, but he refused, so this verse was revealed. The slave girls of the pre-Islamic period used to seek to write contracts with their masters. And Abdullah ibn Ubayy, the head of hypocrisy, had six maidens: Mu'adhah, Musaykah, Umaymah, 'Amrah, Arwah, and Qatila: he forced them into prostitution and imposed taxes on them, so two of them complained to the Messenger of Allah, blessings and peace be upon him.

So it was revealed. And the young man and the young woman are a euphemism for the male servant and the female servant. In the hadith: "Let one of you say my young man and my young woman, and do not say my servant and my maid." [[This has been mentioned before in Al-Kahf.]] And prostitution is the source of [bugh]. If you say: Why did I include the saying 'if they intend to protect themselves'? I say: Because coercion can only occur with the intention of protection, and the one who commands the willing one to engage in prostitution is not called coerced, nor is his command coercion. [[Mahamud said: "If you say: Why did I include the saying 'if they intend to protect themselves'? I say: Because coercion only occurs if they intend protection, and it can only be imagined this way, for if not, there would be compliance." He did not respond with what would satisfy the ailing. And it is my humble opinion that the benefit of this— and Allah knows best—is that it makes the act seem ugly to the addressee, so that he realizes that he should disdain this vice even if there is no legal deterrent. The reason for making it seem ugly is that the essence of the verse calls out that his female servant is better than him, because she preferred to protect herself from immorality, while he refuses to do anything but coerce her into it. If this meaning were made clear, the deterrent from the soul would take effect, and perhaps this verse would resonate with base souls, so how about with noble souls, and Allah is the Grantor of success.]] And the word 'if' and its preference over 'when' indicates that the efforts were done willingly and voluntarily by them, and that what was found from the rare exception of [Mu'adhah] and [Masikah] is [Ghafur] [Rahim] for them or for her. Or for them and for her if they repent and rectify. And in the reading of Ibn Abbas: 'For them is [Ghafur] [Rahim].' If you say: There is no need to attach forgiveness to them, because the coerced into fornication is different from the coerced into it in that she is not sinful. I say: Perhaps the coercion was less than what the Sharia considers coercion by killing, or by what is feared to lead to death or loss of a limb, from severe beating or otherwise, until she is saved from sin, and perhaps it fell short of the limit where it becomes impossible, and thus she would be sinful.