Thus, in Súra xxiv. of the Kurán, entitled “Light,” it is written: “And unto such of your slaves as desire a written instrument allowing them to redeem themselves on the payment of a certain sum, write one, if ye know good in them: that is, if ye have found them faithful, and have reason to believe they will fulfil their engagement; and give them likewise of the riches of God which He hath given you, either by bestowing on them of your own substance or by abating them a part of their ransom.” Some commentators believe the last admonition to be addressed not only to the masters but to Muslims in general, making it an obligation on them all to assist those who have obtained their liberty and paid their ransom, either by giving the ransomed slaves of their own stock, or by admitting them to have a share in the public alms. One of the Imáms, as we read in a Shi’ah book of traditions, put a very generous interpretation on the Prophet’s words; for on the approach of the Hájj Day he would buy as many slaves as he could afford to set free--a signal and heartening proof that Muhammad had not preached in vain. But, alas! in these modern days a slave is rarely allowed to buy his freedom--unless, indeed, he be utterly worthless as a servant--until such time as his master is dead. A good Muslim either releases his slaves on his death-bed, having no further use of their services, or makes provision for their redemption in his will. The money and the belongings which they may have amassed, as well as they themselves, are during his lifetime his inalienable property, and, therefore, on the first day of the moon of Shavvál he must, on paying his Zikkát (that is, one-tenth of his gross estate), include therein the purchase-price of his slaves and the value of their hoards.