Kifungu cha 180 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Kifungu cha 180 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Wewe una haki zaidi ya kuchukua ujira kwa ajili ya Kitabu cha Allah (swt)" (imepokewa na Al-Bukhari kutoka kwa Ibn ‘Abbas), na hivyo kwa hoja ya kwa kuzingatia zaidi, ada inaweza kuchukuliwa kwa kufundisha jambo lolote lingine; zaidi ya hayo, imethibitishwa kutokana na ukweli kwamba Mtume (pbuh) aliwaruhusu wafungwa wa vita vya Badr kila mmoja awafundishe Waislamu kumi kama fidia yao, jambo ambalo ni kutoa malipo kwa ajili ya elimu. Uandishi ni uandikaji wa maarifa, yaani, utoaji wa maarifa kwa njia ya maandishi, hivyo ni sawa na kuyatoa kwa mdomo. Maarifa yanaweza kupitishwa kwa watu kwa mdomo au kwa maandishi, na katika hali zote mbili ni halali kuchukua ada kwa hilo. Hata hivyo, mwalimu akitoa jambo kwa mdomo au kwa maandishi, maarifa aliyoyachukua mwanafunzi yanakuwa yake, hivyo ana haki ya kuyatoa maarifa hayo kwa mtu yeyote, kwa mdomo au kwa maandishi, na ana haki ya kuchukua ada kwa hilo. Wafungwa wa Badr hawakuwa na haki yoyote juu ya wale waliojifunza kusoma na kuandika kutoka kwao isipokuwa ada yao, na wale waliojifunza kutoka kwao wangeweza kuwafundisha wengine kusoma na kuandika kwa ada bila ruhusa ya walimu wao, na bila walimu wao kuwa na haki yoyote.

“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.

Zaidi ya hayo, elimu, kwa mtazamo wa kwamba inaruhusiwa, na maana ya kuwa inaruhusiwa ni kwamba inafaa kwa kila mtu kuichukua, na inaruhusiwa kwa kila anayeifundisha kuchukua ada, na si tu kwa mwalimu aliyeifundisha mwanzo. Kutokana na hili inaonekana kwamba elimu inamilikiwa na kila mtu anayeijua, na si milki pekee ya aliyeifundisha, na ni milki ya anayeijua maadamu inabaki kwake, hivyo anaweza kuchukua ada kwa kumfundisha mtu mwingine, au anaweza kuwafundisha wengine bila malipo. Hivyo, ikiwa inatoka kwake kupitia kumfundisha mtu binafsi au kundi, au kuizungumzia hadharani, au kuwafikishia watu kwa njia yoyote, inakuwa inaruhusiwa kwa watu wote kulingana na dalili zinazoruhusu elimu kwa ujumla, na inakuwa inaruhusiwa kwa yeyote aliyeichukua elimu hiyo peke yake au kama sehemu ya kundi, kuwapa wale anaowataka, bila kujali kama aliyemfundisha mwanzo alimpa ruhusa au la, na bila kujali kama alikubali hilo kutokea au la.

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.