Modda 180 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Modda 180 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

“Kitob uchun ajr olish eng haqli narsadir — Allohning Kitobi uchun” (Ibn ‘Abbosdan Al-Buxoriy rivoyat qilgan), shuning uchun yanada kuchliroq mulohaza bilan, boshqa har qanday narsani o‘rgatish uchun ham haq olish mumkin. Bundan tashqari, Payg‘ambar ﷺ Badr jangidagi asirlarga o‘z fidyasi sifatida har biri o‘nta musulmonni o‘qitishga ruxsat berganlari bilan ham bu tasdiqlanadi — bu ta’limga to‘lov berishdir. Muallif yozish orqali bilimni berishdir, ya’ni yozma shaklda bilim berish bo‘lib, shu sababli u og‘zaki ta’lim kabidir. Bilimni odamlarga og‘zaki yoki yozma shaklda yetkazish mumkin, va ikkala holatda ham uning uchun haq olish ruxsat etilgan. Biroq, agar o‘qituvchi biror narsani og‘zaki yoki yozma tarzda bersa, o‘quvchi olgan bilim uning ixtiyoriga o‘tadi va shuning uchun u o‘sha bilimni og‘zaki yoki yozma tarzda boshqa istalgan kishiga berish huquqiga ega bo‘ladi hamda buning uchun haq olish huquqiga ham ega bo‘ladi. Badr asirlarining o‘zlari o‘qitgan kishilar ustida, ulardan olinadigan to‘lovdan boshqa hech qanday huquqi yo‘q edi; ulardan o‘qigan kishilar esa o‘z ustozlarining ruxsatisiz va ularning hech qanday huquqisiz, boshqalarga yozish va o‘qishni haq evaziga o‘rgatishi mumkin edi.

“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.

Кундаликда, ижозат берилган маънода билим, яъни ҳар кимнинг уни олиши жоиз эканлиги ва уни ўргатган ҳар кимга ҳақ олиши жоиз эканлиги, фақат уни дастлаб ўргатган устознинггина эмаслиги нуқтаи назаридан ҳам қаралади. Шундан кўриниб турибдики, билим уни биладиган ҳар кимнинг мулки ҳисобланади, фақат ўргатган кишининг яккаҳоким мулки эмас. У билим то унда қолган экан, унинг эгасининг мулки бўлади ва шунинг учун у бошқа кишига ўргатиш эвазига ҳақ олиши ёки уни бошқаларга бепул ўргатиши мумкин. Агар у ўз билимини бирор шахсга ёки гуруҳга ўргатиш, ёхуд ошкора гапириш, ёки турли воситалар билан халққа етказиш орқали чиқариб юборса, билимни умуман жоиз қилувчи далилларга мувофиқ, у барча одамлар учун жоиз бўлади. Ва уни яккама-як ёки гуруҳ таркибида олган киши ҳар кимга, уни дастлаб ўргатган киши унга ижозат берганми ёки бермаганми, шунингдек, бунга рози бўлганми ёки йўқми, бундан қатъи назар, уни беришга ҳақли бўлади.

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.