Kowane ɗaya daga cikin ɗaiɗaikun ƴan Ƙasa yana da haƙƙin kafa dakunan binciken kimiyya masu alaƙa da al'amuran rayuwa, kuma dole ne Ƙasa ita ma ta kafa irin waɗannan dakunan binciken.

All individual subjects of the State have the right to establish scientific research laboratories connected to life issues, and the State must also establish such laboratories.

Binciken kimiyya ba komai ba ne face ilimi da mutum zai iya koya, kuma Allah (SWT) ya halatta ilimi gabaɗaya; Shi (SWT) ya ce:

Scientific research is nothing more than knowledge which man can learn, and Allah (swt) permitted knowledge generally; He (swt) said:

"Karanta da sunan Ubangijinka wanda ya halitta -." (TMQ 96:1) da kuma: "Ya koyar da mutum abin da bai sani ba." (TMQ 96:5), sannan Annabi ﷺ ya ce:

“Recite in the name of your Lord who created -.” (TMQ 96:1) and: “Taught man that which he knew not.” (TMQ 96:5), and the Prophet said:

. » مَنْ يُرِدْ اللَّهُ بِهِ خَيْ رًا ي فَُقِّهْهُ فِي الدِّينِ «.

. » مَنْ يُرِدْ اللَّهُ بِهِ خَيْ رًا ي فَُقِّهْهُ فِي الدِّينِ «.

"Lokacin da Allah (SWT) ke nufin alheri ga wani, sai Ya ba shi fahimtar addini (Fiqh) na Addini, watau Ya ba shi ilimin addini." Hadisi ne da aka amince da shi daga Mu'awiyya. Al-Bukhari kuma ya ruwaito wani riwaya a matsayin Ta'liq (ba tare da sarkar isnadi ba), amma ya ambace shi da tabbaci (watau ya dauke shi a matsayin riwaya): «وَإِنَّمَا الْعِلْمُ بِالتَّعَلُّمِ».

“When Allah (swt) wishes good for anyone, He bestows upon him the Fiqh of the (gives him knowledge of the Deen).” agreed upon from Mu’awiyah, and Al-Bukhari reported a narration Ta’liq (without the chain) but mentioned it decisively (that is – he considered it to be a narration): .» وَإِنَّمَا الْعِلْمُ بِالتَّ عَلُّمِ «.

"ilimi ba ya samuwa sai ta hanyar koyo," kuma Al-Hafiz ya ce a cikin Al-Fateh cewa silsilar isnadi ta kai har zuwa Annabi ﷺ.

“knowledge attainment is only by learning” and Al-Hafiz also said in Al-Fateh that the chain reaches back to the Prophet .

Waɗannan dalilai suna nuna halascin ilimi daga fuskar cewa ilimi ne, domin faɗin Allah (SWT): "Karanta" yana nufin gabaɗaya, ya shafi karatun komai, da faɗinSa (SWT): "Ya koyar da mutum abin da bai sani ba" (Suratul Alaq 96:5) ya haɗa dukkan ilimi. Faɗin Manzon Allah ﷺ: "Lalle ilimi..." jinsi ne da aka ayyana da harafin Alif da Lam (ال), don haka yana cikin kalmomin gama-gari. Duk wannan yana nuna cewa koyon kowane abu halal ne, kuma duk wani ilimi halal ne.

These evidences indicate the permissibility of knowledge from the angle of it being knowledge, since His (swt) word: “Read” is general encompassing reading of everything, and His (swt) words: “Taught man that which he knew not.” (TMQ 96:5) includes all knowledge. The words of the Messenger (pbuh) : “Indeed knowledge…” is the genus defined by Alif and Lam (the), so it is from the terms of generality. This all indicates that learning anything is permitted, and that any knowledge is permissible.

Saboda haka, faɗin nassoshi gabaɗaya suna nuni da halaccin ilimi ba tare da ƙayyadewa ba. Bisa wannan, kowane mutum daga cikin jama'ar Dawla zai iya neman ilimi, wato kowane irin ilimi, kuma ya yi amfani da hanyoyin da suka wajaba don isa ga gaskiyar kimiyya da hakikanin abubuwa, don haka kowane mutum yana da haƙƙin kafa duk dakunan bincike da yake so, kuma ya taimaki duk wanda ya so ya kafa dakunan bincike.

Accordingly, the generality of the evidences indicate the unrestricted permissibility of knowledge. Based upon this, any individual from the subjects of the State can seek knowledge, in other words, any knowledge, and to use the necessary means to arrive at scientific facts and truths, and so every individual has the right to initiate any research laboratories he wants, and to help whoever he pleases to establish laboratories.

Waɗannan dakunan gwaje-gwaje za su kasance mallakin jama'a masu zaman kansu, ba za su zama wani ɓangare na dukiyar jama'a ko ta Dawla ba. Sai dai, an halatta Dawla ta mallaki irin wannan dukiyar mai zaman kanta a matsayinta na wata hukuma ta shari'a (ma'ana mai ma'ana), kamar yadda kowane mutum na zahiri zai iya mallakar su. Mallakar Dawla ta dakin gwaje-gwaje ba za ta mayar da shi mallakin Dawla ba; a maimakon haka, zai ci gaba da kasancewa mallakin jama'a masu zaman kansu, duk da cewa Dawla ce za ta mallake shi, kuma zai zama wani ɓangare na dukiyar Dawla muddin yana cikin nau'in mallakar jama'a mai zaman kanta. Idan Dawla ta ɗauki nauyin kafa dakunan gwaje-gwaje, to tana yin hakan ne kawai daga mahangar kula da harkokin al'ummarta, da kuma tabbatar da wajibcin da Allah (SWT) ya ɗora mata, wanda shi ne samar da ilimi, wanda wani ɓangarensa shi ne kafa dakunan gwaje-gwaje.

These laboratories would be private property and would not be a part of public or State property. However, it is permitted for the State to possess such private property in its capacity as a semantic entity, just as any real person could own them. Its ownership of a laboratory would not make it the property of the State; rather it would remain private property, however it would be owned by the State and it would be part of the State’s property while it remains a type of private property. When the State undertakes the establishment of laboratories, it is only doing it from the angle of managing the affairs of the subjects, and establishing the obligation that Allah (swt) put upon it which is to produce knowledge, part of which would include establishing laboratories.