Mataki na 177

Manhajin Gwamnati ɗaya ne kaɗai, kuma ba a yarda a koyar da wani manhaji daban ba. Ana ba da izinin makarantu masu zaman kansu muddin sun karɓi manhajin Gwamnati, suka kafa kansu bisa manufofin ilimi na Gwamnati, kuma suka cimma burin ilimi da Gwamnati ta gindaya, bisa sharadin cewa ba sa barin haɗuwar maza da mata, ko a tsakanin ɗalibai ko malamai, kuma ba su keɓanta ga wani ɗariƙa, addini, makarantar tunani, kabila ko launin fata ba.

The State’s has one unique curriculum and no other curriculums are allowed to be taught. Private schools are allowed as long as they adopt the State’s curriculum and establish themselves on the State’s educational policy and accomplish the goal of education set by the State, on condition they do not allow mixing between male and female, whether student or teacher, and they are not specific to a sect, religion, school of thought, race or colour.

Don da za a tilasta wa mutane tsarin ilimi guda ɗaya abu ne mai halatta, domin yana cikin al'amuran halal da aka bar wa Imam ya tilasta wa mutane da wani salo na musamman idan ya zaɓa, wanda shi ne abin da ‘Uthman bin Affan (ra) ya yi lokacin da ya rubuta Alƙur'ani ya aika shi zuwa yankuna daban-daban na Daula. Dukkan nau'ikan ilimi halal ne, kuma dukkan hanyoyin koyarwa halal ne, domin dukkansu wani ɓangare ne na bayanai.

To enforce a single education curriculum upon the people is a permitted issue, since it is from the permitted issues which have been left to the Imam to enforce upon the people with a particular style if chosen, which is what ‘Uthman bin Affan (ra) did when he copied the Quran and sent it to the different regions of the State. All types of knowledge are permitted, and the methods of teaching are all permitted, since they are all part of information.

Amma, tsara wannan bayani wanda ake koyarwa ko kuma wanda ake gudanar da koyarwa a kansa a wani tsari na musamman salo ne na tsara ilimi, kamar yadda salon tsara sassan Gwamnati yake. Saboda haka Imam zai iya karɓar wani takamaiman salo ya sa mutane su bi shi, tun da yake yana cikin al'amuran da suke cikin tafiyar da harkokin mulki, kuma saboda haka biyayya gare shi a cikinsa za ta zama wajibi.

However, organising this information which is taught or upon which teaching is carried out in a specific curriculum is a style to systemise the education, similar to the style to organise the departments of the State. So the Imam can adopt a specific style and make the people abide by it, since it is from the issues which are part of the governing of the affairs, and, therefore, obedience to him in it would be obligatory.

Gwamnati tana iya hana duk wani koyarwa da ake gudanarwa bisa tsare-tsaren karatu na madadi, bisa hujjar cewa hakan yana daga cikin al'amuran da aka bai wa Imam ya tsaya a kansu bisa ra'ayinsa da ijtihadinsa, kuma halal ne a gare shi ya zaɓi wata hanya ta musamman don aiwatar da hakan. Idan ya yanke shawara kan wata hanya ta musamman, to biyayya gare shi wajibi ce, kuma haramun ne a saɓa masa, domin an ambaci biyayya gare shi a cikin Alƙur'ani:

The State can prohibit any teaching which is carried out upon alternative curricula with the evidence that it is from the issues that have been given to the Imam to deal with according to his opinion and Ijtihad, and it is permitted for him to select a particular style to undertake it. If he decided upon one particular style, obedience to him would be obligatory, and it would be forbidden to contradict him, since obedience to him is mentioned in the Quran:

"Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah (SWT), ku yi biyayya ga Manzon Allah ﷺ, da waɗanda ke da iko a cikinku." (TMQ 4:59), kuma an ambata a cikin kalmomin Annabi ﷺ:

“O you who have believed, obey Allah (swt) and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), and mentioned in the words of the Prophet :

.» وَمَنْ يُطِعْ الأَمِيرَ فَ قَدْ أَطَاعَنِي «.

"Duk wanda ya yi biyayya ga Amir (shugaba) ya yi mini biyayya" (an ruwaito shi a cikin hadisin Abu Hurairah, wanda malamai suka yarda da shi), da kuma maganarsa:

“Whoever obeys the Amir (leader) obeys me” (agreed upon from the narration of Abu Hurayrah), and his words:

. » اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُ عْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِ ي كَأَنَّ رَأْسَهُ زَبِيبَة «.

"Ku ji ku kuma ku yi masa biyayya ko da kuwa an naɗa bawan Habasha wanda kansa yana kama da zabbi a kanku" (wanda Al-Bukhari ya ruwaito daga Anas). Wannan biyayya ce a gare shi kawai a cikin abin da aka bar masa ya aikata bisa ra'ayinsa da ijtihadinsa, kuma biyayya a gare shi a wannan yanayi biyayya ce ga masu iko. Amma game da hukunce-hukuncen Shari'a kamar abubuwan da aka so, abubuwan da aka halatta, abubuwan da aka wajabta, da abubuwan da aka haramta, to biyayya a gare shi a cikin waɗannan al'amura idan ya umarce su biyayya ce ga Allah (SWT) ba gare shi ba, saboda shaidar cewa idan ya umarce su da aikata zunubi, ba a yi masa biyayya ba. An ruwaito daga Nafi'i daga Abdullah cewa Manzon Allah ﷺ ya ce:

“Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you” (reported by Al- Bukhari from Anas). This is only obedience to him in that which has been left for him to act in according to his opinion and Ijtihad, and obedience to him in this circumstance is obedience to the ones in authority. As for the Shari’ah rules such as the recommended, permitted, obligatory, and the forbidden, then obedience to him in these issues if he ordered them would be obedience to Allah (swt) and not to him, due to the evidence that if he ordered them to commit a sin he is not obeyed. It is reported from Nafi’ from Abdullah that the Messenger (pbuh) said:

. السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ ي ؤُْمَرْ بِمَعْصِيَةٍ، فَإِذَا « » أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَة .

"Sauraro da biyayya wajibi ne a kan Musulmi ko yana so ko ba ya so, matuƙar ba a umarce shi da sabon Allah ba (SWT). Idan aka umarce shi da sabon Allah (SWT), to babu sauraro da biyayya da ake wajabta masa." (Al-Bukhari ne ya ruwaito). Haka kuma Ahmad ya ruwaito da sanadi ingantacce daga 'Imran b. Husayn:

“Listening and Obedience are binding on a Muslim whether he likes or dislikes, so long as he is not commanded for disobedience (to Allah (swt)). If he is commanded to disobedience (to Allah (swt)), no listening and disobedience are binding (on him).” (reported by Al-Bukhari). And Ahmad reported with an authentic chain from ‘Imran b. Husayn:

.» لا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ تَ بَارَكَ وَتَ عَالَى «.

"Babu biyayya ga halittu idan ana umurni da sabawa Allah (swt) mai girma da daukaka." Saboda haka, hakkinsa wajen tafiyar da al'amura yana cikin abin da aka bar wa ra'ayinsa da ijtihadinsa, kuma biyayya ga umurninsa ga wadanda aka umurta da shi tana cikin wadannan al'amura. Don haka idan ya yi mulki a kan abubuwan da aka halatta bisa wani tsari, kamar tsara wani takamaiman manhaja da aka umarta a aiwatar da ita, sannan aka hana duk wani sabani, to a wannan halin biyayya gare shi wajibi ce.

“No obedience to created people when asking for disobedience to Allah (swt) the glorified and exalted.”. Therefore, his rights in governing the affairs are in what has been left to his opinion and Ijtihad, and the obedience to his order by those who were ordered by it is in these issues. So if he governed permitted issues upon a particular basis, such as drafting a specific curriculum which was then ordered to be implemented and for any difference to be prohibited, consequently obedience to him would be obligatory.

Wannan yana da alaƙa da cewa Gwamnati tana da tsarin karatu guda ɗaya tilo.

This is with respect to the fact that the State has one unique education curriculum.

Game da batun makarantu masu zaman kansu, Manzo (ﷺ) yana aika malamai zuwa ga mutane domin su koya musu Musulunci, kuma yana ba Musulmi izinin koyar da wasu, wanda hakan yana nuna cewa kowane mutum yana iya koyar da duk wanda yake so, ko da kuɗi ko kyauta, kuma an yarda masa ya buɗe makaranta. Sai dai, kamar sauran al'amuran mutum-mutum, dole ne ya bi tsarin karatun Gwamnati, wato tsarin karatun da Khalifah ya umarta, saboda dalilin da aka ambata a baya game da biyayya ga duk abin da Imam ya umarta.

As for the issue of private schools, the Messenger (pbuh) used to send teachers to people in order to teach them Islam, and would permit the Muslims to teach other, which indicates that every person can teach whoever he wishes, whether for a fee or for free, and he is permitted to open a school. However, like the rest of the individual subjects, he is compelled to follow the State curriculum, in other words, the curriculum that the Khalifah ordered, due to the evidence that was aforementioned regarding obedience to whatever the Imam ordered.

Idan aka tambaya yaya Dhimmawa za su koyar da 'ya'yansu addininsu tun da makarantu masu zaman kansu dole ne su bi tsarin karatun Jihar Musulunci, to amsar ita ce ba a hana su koyar da addininsu da ibadunsu a cikin gidajensu da wuraren ibadarsu ba, wato a wuraren da ba su cikin rayuwar jama'a kamar makarantu, tun da wannan yana bin tsarin mulkin da Jiha ta gindaya. Dhimmawa sun kasance suna koyon ibadunsu a majami'unsu, kuma majami'unsu suna nan a zamanin Manzon Allah ﷺ da Khulafa'i masu shiryarwa. Al-Bukhari ya ruwaito daga Abu Hurairah, wanda ya ce:

If it is asked how can the Dhimmi teach their children their religion if the private schools have to be in agreement with the syllabus of the Islamic State – then the answer is that they are not prohibited from teaching their religion and rituals in their houses and places of religious worship, or in other words, in places other than the public life such as the schools since this proceeds upon the governance that the State lays down. The Dhimmi used to learn their rituals in their churches and their churches were present at the time of the Messenger (pbuh) and the righteous Khulafaa’. Al-Bukhari reported from Abu Hurayrah who said:

. فَ قَالَ: انْطَلِقُوا إِلَى بَ يْ نَمَا نَحْنُ فِي الْمَسْجِدِ إِذْ خَرَجَ عَلَيْ نَا رَسُولُ اللَّهِ « فَ نَادَاهُمْ: يَا مَعْشَرَ يَ هُودَ، يَ هُودَ، فَخَرَجْنَا مَعَهُ حَتَّى جِئْ نَا بَ يْتَ الْمِدْ رَاسِ، فَ قَامَ النَّبِيُّ »... أَسْلِمُوا تَسْلَمُوا .

"A lokacin da yake a masallaci, Manzon Allah (ﷺ) ya fito mana ya ce: ku je wajen Yahudawa, sai muka tafi tare da shi har muka isa gidan Midras. Ya tsaya ya yi musu magana, ya ce: "Ya ku taron Yahudawa! Ku karɓi Musulunci, za ku sami tsira" …" Midras wuri ne na ibadarsu, wanda suke karanta Attaura a cikinsa, kuma suke taruwa a cikinsa domin yin salla a ranakun bukukuwansu na addini. An ambata a cikin ƙamus ɗin Al-Muhit: "Al-midras: wurin da ake karanta Alƙur'ani, kuma daga cikinsa akwai madras ɗin Yahudawa", wato wurin da Yahudawa ke karanta Attaurarsu. A cikin Lisan Al-‘Arab an ambata: "Fuhr na Yahudawa: wurin madras ɗinsu da suke taruwa a cikinsa a ranakun bukukuwansu na addini domin yin salla a can", wato a lokacin Manzon Allah (ﷺ) ba a hana su koyon addininsu a majami'unsu da haikalinsu ba. Wannan ya ci gaba a zamanin Khulafa'u masu shiryarwa: Abdur-Razzaq ya ruwaito a cikin Musannafinsa daga Ali ɗan Abi Dalib (ra): "ya ga wasu mutane tufafinsu suna rataye ƙasa, sai ya ce: kamar dai Yahudawa ne suna fita daga Fuhrinsu. Mun tambayi Abdur-Razzaq: menene Fuhrinsu? Ya ce: majami'arsu". Wato Ali (ra) ya siffanta waɗanda suke yin salla da tufafinsu rataye ƙasa da cewa suna kama da Yahudawan da suke fita daga majami'unsu bayan sun gama ibadarsu a ciki. Wato, Zimmawa suna aiwatar da addinansu, suna yin ayyukan ibadarsu a cikin majami'u da haikalinsu, ko kuma a wuraren da suke da alaƙa da su, kuma ba su da makarantu na musamman bisa ma'anar da aka sani.

“While at the mosque, the Messenger (pbuh) came out to us and said: go to the Jews,and so we went with him until we went to the house of Midras. He stood up and addressed them, "O assembly of Jews! Embrace Islam and you will be safe" …” and Midras is the place of their worship which they used to read the Torah and in which they would also gather for prayers on their religious festivals. It is mentioned in the Al-Muhit dictionary: “Al-midras: the place which the Quran is read, and from it is the madras of the Jews”, in other words, where the Jews would read their Torah. In Lisan Al-‘Arab it mentions: “Fuhr of the Jews: the place of their madras which they would gather in on their religious festivals to pray there”. In other words, at the time of the Messenger (pbuh) they were not prohibited from learning their religion in their churches and synagogues. This continued throughout the time of the righteous Khulafaa’: it is reported by ‘Abd alRazzaq in his Musannaf from ‘Ali b. Abi Talib (ra): “he saw a people with their clothes hanging low and so he said: As though they were Jews leaving their Fuhr. We asked ‘Abd Al-Razzaq what is their Fuhr? He said their synagogue”. In other words, ‘Ali (ra) described those who prayed with their clothes hanging low as being like Jews who left their synagogues after finishing their worship inside. In other words, – the Dhimmis used to practice their religions and do their rituals of worship in their churches and synagogues, or in the places connected to them, and they did not have specific schools according to the known meaning.

Game da hujjar haramcin haɗuwar maza da mata a makarantu masu zaman kansu, kamar yadda aka haramta shi a makarantun gwamnati:

As for the evidence to prohibit mixing in private schools, in the same way that it is prohibited in the schools of the State:

An Bukhari ya ruwaito daga Abu Sa'id Al-Khudri, wanda ya ce:

- Al-Bukhari reported from Abu Sa’id Al-Khudri who said:

. غَلَبَ نَا عَلَيْكَ الرِّجَالُ فَاجْعَلْ لَنَا ي وَْمًا مِنْ نَ فْسِكَ، :قَالَتْ النِّسَاءُ لِلنَّبِيِّ « فَ وَعَدَهُنَّ ي وَْمًا لَقِيَ هُنَّ فِيهِ، فَ وَعَظَهُنَّ وَأَمَرَهُنَّ، فَكَانَ فِيمَا قَالَ لَهُنَّ : مَا مِنْكُنَّ امْرَأَةٌ تُ قَدِّمُ » ثَلاثَةً مِنْ وَلَدِهَا إِلا كَانَ لَهَا حِجَابًا مِنْ النَّارِ، فَ قَالَتْ امْرَأَةٌ: وَاثْ نَتَ يْنِ؟ فَ قَالَ: وَاثْ نَتَ يْنِ .

Wasu mata sun roƙi Annabi ﷺ ya ware musu rana, domin maza suna ɗaukar dukkan lokacinsa. Sai ya yi musu alkawarin rana ɗaya don darussan addini da umarnin Shari'a. Wata rana a irin wannan darasi, Annabi ﷺ ya ce: "Macen da yaranta uku suka mutu, za su kare ta daga wutar Jahannama." Sai wata mace ta tambaya: "Idan biyu ne kawai suka mutu fa?" Ya amsa: "Ko biyu (za su kare ta daga wutar Jahannama)." A takaice, an raba koyar da mata da na maza, ba a haɗa su ba. Haka kuma ana yin sallah a layuka daban, kuma idan sun fita daga masallaci ba sa fita tare don kada a haɗu, sai Manzon Allah ﷺ da sahabban da suka yi sallah su jira har mata sun fita, sannan su fita.

“Some women requested the Prophet to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments. Once during such a lesson the Prophet said, "A woman whose three children die will be shielded by them from the Hell fire." On that a woman asked, "If only two die?" He replied, "Even two (will shield her from the Hell-fire).” In other words, the teaching of the women was separated from that of the men, and it was not mixed. The prayer was also done in separate rows, and when they left the mosque they would not leave together thus mixing, rather the Messenger (pbuh) and the companions who had prayed would wait until the women left and then they would leave.

Al-Bukhari ya ruwaito daga Umm Salamah:

- Al-Bukhari reported from Umm Salamah:

. كانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيراً، قَالَ ابْنُ شِهَابٍ: فَ ن رَى، أَنَّ النَّبِيَّ « كَانَ يُسَلِّمُ، « : وفي رواية عنده أيضاً قالت .» وَاللهُ أَعْلَمُ، لِكَيْ يَ نْ فُذَ مَنْ يَ نْصَرِفُ مِنْ النِّسَاءِ »فَ يَ نْصَرِفُ النِّسَاءُ فَ يَدْخُلْنَ ب يُُوتَ هُنَّ مِنْ قَ بْلِ أَنْ يَ نْصَرِفَ رَسُولُ اللَّهِ .

“Annabi, bayan ya gama sallah da tasliim, yana zama a wurinsa na ɗan lokaci.” Ibn Shihab ya ce, “Ina tsammani (kuma Allah (SWT) ne ya fi sani), cewa yana jiran tafiyar matan da suka yi sallah,” kuma a wata riwaya: “Idan Annabi ya gama sallah da tasliim, matan za su tafi su shiga gidajensu kafin Manzon Allah ﷺ ya tashi.” Saboda haka, koyarwa ba za a gauraya ta ba.

“The Prophet after finishing the prayer with Taslim used to stay at his place for a while." Ibn Shihab said, "I think (and Allah (swt) knows better), that he used to wait for the departure of the women who had prayed”, and in another report: “When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah (swt)'s Messenger (pbuh) departed.” And, therefore, teaching must not be mixed.

Game da batun makarantun masu zaman kansu da ba su keɓance da wani ɗarika ba, ko addini, ko makaranta ta tunani, ko kabila, ko launin fata, wannan saboda makarantun da aka kafa a kan irin wannan tushe suna haifar da illa ga haɗin kan Dawlah, suna kuma mayar da hankali ga wuraren sabani, musamman tunda makarantu suna taka muhimmiyar rawa wajen gina tunani da halayen ɗalibai. A ƙarshen Khilafar 'Uthmaniyyah, irin waɗannan makarantu sun zama abu mai lalata jikin Dawlah. Saboda haka, ana haramta waɗannan makarantu saboda irin barnar da suke haifarwa, kuma saboda suna kai ga abin haramun. Hujjar kenan ita ce ƙa'idar cutarwa, da kuma ƙa'idar da ta ce: "Hanyar zuwa ga abin haramun ita ma haramun ce."

As for the issue of the private schools not being specific to a sect, religion, school of thought, race or colour – this is because schools established on this basis lead to effects upon the unity of the State and focus upon points of difference, especially since schools play an important role in building the mentality and disposition of the students. At the end of the ‘Uthmani Khilafah such schools were a destructive element in the body of the State. Therefore, these schools are prohibited due to what damage they produce and that they lead to the Haram, in other words, the evidence is the rule of harm and the rule that states that: "The means to something forbidden is also forbidden".

Wannan ya bambanta da kiran da ake samu a cikin Alkur'ani da Sunnah na sanin juna da watsi da kabilanci, da kuma rashin bambanta tsakanin mutane saboda launin fata ko kala. Allah (SWT) yana cewa:

This is apart from the call that is found in the Quran and the Sunnah to know other people and to discard tribalism, and not to differentiate on the basis of race or colour. Allah (swt) says:

"Ya ku mutane, lalle Mun halicce ku daga namiji da mace, kuma Mun sanya ku kabilu da kabilu don ku san juna. Lalle mafi karimci a cikinku a wurin Allah (SWT) shi ne mafi tsoron Allah a cikinku. Lalle Allah (SWT) Masani ne, Mai sanin komai." (Suratul Hujurat, 49:13). Kuma Manzon Allah ﷺ ya ce a cikin hadisin da Muslim ya ruwaito daga Abu Hurairah:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah (swt) is the most righteous of you. Indeed, Allah (swt) is Knowing and Acquainted.” (TMQ 49:13). And the Messenger (pbuh) said in a narration reported by Muslim from Abu Hurayrah:

. مَنْ خَرَجَ مِنْ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً، وَمَنْ قَاتَلَ « » تَحْتَ رَايَةٍ عِمِّيَّةٍ ي غَْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَ نْصُرُ عَصَبَةً فَ قُتِلَ فَقِتْ لَةٌ جَاهِلِ يَّة.

“Duk wanda ya fita daga biyayya (ga Amir) ya kuma rabu da babban jama'ar Musulmi, idan ya mutu a haka, zai mutu mutuwar mutanen zamanin Jahiliyya. Duk wanda ya yi yaƙi a ƙarƙashin tutar wani jama'a makafi (wato ba su san ko abin da suke yaƙi dominsa yana da adalci ko a'a ba), wanda ke fushi saboda girman kai na iyali, yana kira ga mutane su yi yaƙi saboda girmar iyalinsu, yana kuma taimaka wa danginsa (wato yana yaƙi ba saboda Allah (SWT) ba, sai saboda wannan iyali ko kabila) – idan aka kashe shi a wannan yaƙi, ya mutu kamar mutanen zamanin Jahiliyya.” Ahmad ya ruwaito shi da sarka daga Abu Nadrah, Al-Zayn ya tabbatar da ingancinsa: Wani wanda ya ji huɗubar Manzon Allah ﷺ a tsakiyar kwanakin Tashriq ya gaya mini cewa ya ce: “Ya ku mutane – Ubangijinku ɗaya ne, kuma ubanku ɗaya ne, babu fifiko ga Balarabe a kan wanda ba Balarabe ba, ko ga wanda ba Balarabe ba a kan Balarabe, ko ga mai jan fata a kan baƙar fata, ko baƙar fata a kan mai jan fata, sai dai da taqwa (tsoron Allah). Ban isar da saƙo ba ne?” Suka ce: “Manzon Allah ﷺ ya isar da saƙo.” Waɗannan su ne dukkan hujjojin wannan maƙala.

“One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya. One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i.e. fights not for the cause of Allah (swt) but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jahiliyya”. And it is reported by Ahmad with a chain from Abu Nadrah authenticated by Al-Zayn: Someone who heard the sermon of the Messenger of Allah (pbuh) in the middle of the days of Tashriq told me that he said: O people – your Lord is one, and your father is one, there is no preference for an Arab over a non-Arab, nor a non-Arab over an Arab, nor for the red over the black, nor the black over the red, except in Taqwa (piety). Have I not conveyed? They said: The Messenger of Allah (pbuh) has conveyed.” These are all the evidences for the article.