Cin zarafin rubuta littattafai don dalilai na ilimi a kowane mataki haramun ne a fili. Da zarar an buga littafi aka kuma wallafa shi, babu wanda yake da hakkin ya ajiye haƙƙin wallafawa da buga shi, har da marubucin kansa. Amma idan ra'ayoyi ne da ya mallaka, waɗanda ba a riga an buga su ba ko wallafa su ba, mai su yana da hakkin a biya shi saboda isar da waɗannan ra'ayoyi ga jama'a, kamar yadda ake biyan sa saboda koyarwa.

The exploitation of writing books for educational purposes at whatever level is strictly forbidden. Once a book has been printed and published, nobody has the right to reserve the publishing and printing rights, including the author. However, if they were ideas he had, which were not yet printed or published, the owner has the right to be paid for transferring these ideas to the public as he paid for teaching.

Shaidar haka ita ce halaccin karɓar kuɗi saboda koyarwa da kuma izinin ilimi ga mutane. Game da halaccin karɓar kuɗi saboda koyarwa, an tabbatar da shi daga maganar Manzon Allah ﷺ:

The evidence for it is the permissibility of taking a fee for teaching and the permission of knowledge for people. As for the permissibility of taking a fee for education, it is confirmed from the words of the Messenger (pbuh) :

.» إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ «.

.» إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ «.

Kana ana ba ku damar karɓar ijara domin Littafin Allah (swt), kamar yadda Al-Bukhari ya ruwaito daga Ibn ‘Abbas: “Lallai mafi cancantar abin da za ku karɓi ijara a kansa shi ne Littafin Allah (swt).” Saboda haka, ta hanyar ƙarin dalili, ana iya karɓar kuɗi saboda koyar da duk wani ilimi. Haka kuma, an tabbatar da hakan daga gaskiyar cewa Manzon Allah ﷺ ya bar fursunonin yaƙin Badar su koyar da Musulmai goma-goma a matsayin fansarsu, wanda hakan biyan kuɗi ne saboda ilimi. Rubutu shi ne rubuta ilimi, wato bayar da ilimi ta hanyar rubutu, don haka yana kama da koyar da shi da baki. Ana iya isar da ilimi ga mutane da baki ko a rubuce, kuma a cikin dukkan yanayi biyu an halatta a karɓi kuɗi saboda shi. Amma idan malami ya koyar da wani abu da baki ko ta hanyar rubutu, ilimin da mai koyo ya karɓa ya zama mallakinsa, don haka yana da ’yancin isar da wannan ilimi ga kowa, ko da baki ko a rubuce, kuma yana da ’yancin karɓar kuɗi saboda shi. Fursunonin Badar ba su da wani hakki a kan waɗanda suka koyi karatu da rubutu a wurinsu, sai dai kuɗin fansarsu. Waɗanda suka koya daga gare su kuma za su iya koyar da wasu karatu da rubutu don kuɗi ba tare da izinin malamansu ba, kuma malamansu ba su da wani haƙƙi a kan hakan.

“You are most entitled to take wages for Allah (swt)'s Book” (reported by Al-Bukhari from Ibn ‘Abbas), and so by greater reasoning a fee can be taken for teaching anything else; additionally it is confirmed from the fact that the Messenger (pbuh) allowed the prisoners from the battle of Badr to each teach ten Muslims as their ransom, which is making a payment for education. Authoring is the writing of knowledge, or in other words, the giving of knowledge through writing and so it is like imparting it verbally. Knowledge can be passed to people verbally or in a written form and in both circumstances it is permitted to take a fee for it. However, if the teacher imparts something verbally or through writing, the knowledge that the learner took becomes possessed by him, and so he has the right to impart that knowledge to anyone else whether verbally or through writing, and he has the right to take a fee for it. The prisoners from Badr had no right over those who learnt reading and writing from them other than their fee, and those who learnt from them could teach others reading and writing for a fee without the permission of their teachers, and without their teachers having any right.

Bugu da ƙari, ilimi, daga mahangar cewa halal ne, kuma ma'anar halaccinsa ita ce yana halatta ga kowa ya karɓe shi, kuma halal ne ga duk wanda ya koyar da shi ya karɓi kuɗi a kansa, ba kawai malamin da ya fara koyar da shi ba. Don haka daga wannan ana ganin cewa ilimin mallakar duk wanda ya san shi ne, ba mallakin keɓaɓɓen wanda ya koyar da shi ba ne kaɗai. Mallakin wanda ya sani ne muddin yana tare da shi, don haka zai iya karɓar kuɗi saboda koyar da shi ga wani, ko kuma ya koyar da wasu kyauta. Idan ilimin ya fita daga gare shi ta hanyar koyar da shi ga mutum ɗaya ko rukuni, ko yin magana a kansa a fili, ko isar da shi ga mutane ta kowace hanya, sai ya zama halal ga dukan mutane bisa ga dalilan da gabaki ɗaya suke halatta ilimi. Kuma ya zama halal ga duk wanda ya karɓi wannan ilimin shi kaɗai ko a matsayin wani ɓangare na rukuni, ya ba wa duk wanda ya so, ko malamin da ya fara koyar da shi ya ba shi izini ko bai ba shi ba, kuma ko ya yarda da hakan ko bai yarda ba.

Additionally, knowledge, from the angle that it is permitted, and the meaning of its being permitted is that it is permissible for anyone to take it, and permitted for anyone who teaches it to take a fee, and not simply the teacher who taught it originally. So from this it is seen that the knowledge is possessed by anyone who knows it, and is not the sole possession of the one who taught it, and it is the possession of the one who knows it as long as it remains with him, and so he can take a fee for teaching it to someone else, or can teach it to others for free. So if it emerges from him through his teaching of it to an individual or a group, or talking about it in public, or conveying it to the people by any means, it becomes permissible for all of the people in accordance with the evidences which generally permit knowledge, and it becomes permissible for whoever took that knowledge individually or part of a group, to give it to whoever they wish irrespective of whether the one who taught them initially gave them permission or not, and whether they were content for that to happen or not.

Wannan ita ce shaida cewa babu wanda yake da ikon hakkin buga ilimi, domin ilimi ne. Muddin yana tare da shi, yana da 'yancin karbar kudi a kansa. Idan kuma ya isar da shi ga mutane ta baki ko ta rubutu, ta kowace hanya, sai ya zama halal ga dukkan mutane, kuma ya zama halal ga kowannensu ya koyar da shi ga wani, ya kuma karbi kudin koyarwa. Saboda haka, sanya hakkin buga ilimi ya zama na marubuci kadai hana abin da Allah ya halatta ne; hana ilimi ta hanyar haramta a dauke shi sai da izini, da kuma haramta karbar kudi a kansa ta hanyar haramta koyar da shi da kudi sai da izini. Don haka, bisa wannan, ba ya halatta ga kowa ya mallaki hakkin buga ilimi.

This is evidence that no one possesses the right to publish since it is knowledge, so as long as it remains with him he has the right to charge a fee for it, and if he imparts it to the people verbally or through writing, by any means at all, it becomes permitted for all the people, and it becomes permitted for every one of them to teach it to someone else and to charge a fee for teaching. So to make the rights of publishing specific to the author is forbidding the permitted; forbidding knowledge by prohibiting it being taken except with permission and forbidding charging a fee for it by prohibiting it being taught for a fee except with permission, and so accordingly it is not permissible for anyone to possess publishing rights.