Sirin informed Umar ibn al-Khattab of that, so he raised the whip against Anas and recited to him: "And those who seek the contract (kitab) among those whom your right hands possess, then contract with them if you know there is goodness in them." Thus, Anas contracted with him. Our argument is that it is an emancipation for a compensation, so it is not obligatory, like the istis'a' (compelling a slave to earn his freedom). The verse is interpreted as [a recommendation of] desirability, and the statement of Umar, may Allah be pleased with him, contradicts the action of Anas. There is no disagreement among them that for someone in whom there is no goodness, it is not obligatory to grant his request. Ahmad said: "Goodness is truthfulness, righteousness, and fulfillment of the wealth of the kitaba." Ibrahim, 'Amr ibn Dinar, and others said something similar, though their expressions concerning it differ. Ibn Abbas said: "Capacity and giving of wealth." Mujahid said: "Capacity and performance." Al-Nakha'i said: "Truthfulness and fulfillment." 'Amr ibn Dinar said: "Wealth and righteousness." Al-Shafi'i said: "Ability to earn and trustworthiness." Is it disliked to contract someone who has no earning [ability] or not? Al-Qadi said: The manifest meaning of Ahmad's words is that it is disliked. Ibn Umar, may Allah be pleased with him, used to dislike it. This is the opinion of Masruq and al-Awza'i. There is another narration from Ahmad that it is not disliked. Al-Shafi'i, Ishaq, Ibn al-Mundhir, and a group of scholars did not dislike it, because Juwayriya bint al-Harith was contracted by Thabit ibn Qays ibn Shammas al-Ansari, and she came to the Prophet (peace and blessings of Allah be upon him) seeking assistance in her kitaba, so he paid her kitaba for her and married her. Ibn al-Mundhir argued that Barira was contracted while she had no trade, and the Messenger of Allah (peace and blessings of Allah be upon him) did not disapprove of that. The basis for the first [position] is what we mentioned regarding his emancipation. It is fitting that the mukatab be examined; if he is someone who would be harmed by the kitaba or would go to waste due to his inability to provide for himself, then his kitaba is disliked. If he finds someone to provide for his sustenance, his kitaba is not disliked, as the benefit of freedom is achieved without harm.