Wananchi wote wa Dola wana haki ya kuanzisha maabara za utafiti wa kisayansi zinazohusiana na masuala ya maisha, na Dola nayo lazima ianzishe maabara kama hizo.

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.

Utafiti wa kisayansi si chochote zaidi ya maarifa ambayo mwanadamu anaweza kujifunza, na Allah (SWT) ameruhusu maarifa kwa ujumla; Yeye (SWT) amesema:

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

"Soma kwa jina la Mola wako aliyeumba -." (TMQ 96:1) na: "Akamfundisha mwanadamu asiyoyajua." (TMQ 96:5), na Mtume ﷺ akasema:

“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 «.

"Allah (SWT) akitaka kumtendea mtu mema, humfanya aelewe Fiqh ya Dini (humpa maarifa ya Dini)." Hadithi iliyokubaliwa kutoka kwa Mu'awiyah. Al-Bukhari pia ameipokea kwa namna ya Ta'liq (bila mlolongo wa wapokezi), lakini ameitaja kwa uhakika kabisa (yaani, ameichukulia kuwa ni hadithi): "Elimu hupatikana kwa kujifunza tu."

“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 «.

"kupata elimu kunawezekana tu kwa kujifunza" na Al-Hafiz pia alisema katika Al-Fateh kwamba mnyororo wa wapokezi unamfikia Mtume ﷺ.

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

Ushahidi huu unaonyesha kuruhusiwa kwa elimu kutoka upande wa kuwa ni elimu, kwa kuwa neno Lake (SWT): "Soma" ni la jumla linalojumuisha kusoma kila kitu, na maneno Yake (SWT): "Amemfundisha binadamu asiyoyajua" (TMQ 96:5) yanajumuisha elimu yote. Maneno ya Mtume ﷺ: "Hakika elimu..." ni jina la jinsi (genus) linalobainishwa kwa Alif na Lam (the), kwa hiyo ni katika maneno ya ujumla. Haya yote yanaonyesha kwamba kujifunza chochote kunaruhusiwa, na kwamba elimu yoyote inaruhusiwa.

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.

Kwa hiyo, dalili kwa ujumla zinaonyesha kuwa elimu inaruhusiwa bila vizuizi. Kwa msingi huu, kila mtu miongoni mwa raia wa Dola anaweza kutafuta elimu, yaani elimu yoyote, na kutumia njia zinazohitajika ili kufikia ukweli na hakika za kisayansi. Hivyo basi, kila mtu ana haki ya kuanzisha maabara yoyote ya utafiti anayotaka, na kumsaidia yeyote anayependa kuanzisha maabara.

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.

Maabara hizi zingekuwa mali ya kibinafsi na hazingekuwa sehemu ya mali ya umma au mali ya Dola. Hata hivyo, inaruhusiwa kwa Dola kumiliki mali hiyo ya kibinafsi kwa nafasi yake kama kiumbe cha kisheria (kitu cha kidhana), kama vile mtu yeyote wa kawaida angeweza kuimiliki. Umiliki wake wa maabara haungeifanya kuwa mali ya Dola; bali ingebaki kuwa mali ya kibinafsi, ingawa ingemilikiwa na Dola na ingekuwa sehemu ya mali ya Dola wakati inaendelea kuwa aina ya mali ya kibinafsi. Dola inapoanzisha maabara, inafanya hivyo tu kwa mtazamo wa kusimamia mambo ya raia, na kuweka wajibu ambao Allah (SWT) ameuweka juu yake, ambao ni kuzalisha elimu, sehemu yake ikiwa ni kuanzisha maabara.

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.