Hanya ta biyar ta mallaka - Tsarin Tattalin Arziki na Musulunci | Quran Course

Hanya ta biyar ta mallaka - Tsarin Tattalin Arziki na Musulunci | Quran Course

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Hanya ta biyar ta mallaka

9 The Fifth Means Of Ownership

by Taqiuddin an-Nabhani4 min readViewed 90 times

Wata hanyar mallakar kaya ita ce wadda mutane ke ɗaukar dukiyar wasu ba tare da ba da wata dukiya ko wani ƙoƙari a madadinta ba. Wannan hanya ta ƙunshi nau'i biyar.

Another means of ownership is that which the individuals take from the properties of others without giving an alternate property or an effort. This means includes five types.

1. Ladan da mutane suke bai wa juna. Hakan na iya kasancewa a lokacin rayuwarsu, kamar kyauta (Hiba) da baiwa (Hadiyya), ko kuma bayan mutuwarsu, kamar dukiyar wasiyya. An-Nasa'i da Ibn Ishaq sun ruwaito a cikin Sirar Manzon Allah ﷺ daga 'Amr ibn Shu'aib, daga mahaifinsa, daga kakansa, cewa lokacin da wakilan Hawazin suka zo wurin Annabi ﷺ suka roƙe shi ya mayar musu da dukiyar da ya samu daga gare su a matsayin ganima, sai Annabi ﷺ ya ce: "Ganimar da take nawa da na 'ya'yan 'Abdul-Muɗɗalib tana gare ku," wato kyauta ce daga gare ni zuwa gare ku. Ibn 'Asakir ya ruwaito daga Abu Hurairah cewa Annabi ﷺ ya ce kuma: "Ku yi musayar kyauta a tsakaninku domin ku so juna." Bukhari ya ruwaito daga Ibn 'Abbas cewa Annabi ﷺ ya ce: "Ba mu yin misali mara kyau; wanda ya nemi ya karɓi kyautarsa baya kamar kare da yake komawa ga amansa." Babu bambanci tsakanin kafiri da Musulmi game da kyauta da baiwa. Yin kyauta ga kafiri halal ne, kuma karɓar abin da ya bayar yana kama da karɓar abin da Musulmi ya bayar. An ruwaito daga Asma'u, 'yar Abu Bakr, wacce ta ce: "Mahaifiyata ta ziyarce ni alhali tana har yanzu mushrika, tana cikin yarjejeniyar da Manzon Allah ﷺ ya yi da Quraishawa (Yarjejeniyar Hudaibiyya), sai na tuntuɓi Annabi ﷺ, na ce: 'Ya Annabin Allah ﷺ! Mahaifiyata tana sona, shin in ba ta kyauta?' Sai ya ce: 'Eh.'" Bukhari ya ruwaito daga Abu Hameed As-Sa'idi, wanda ya ce Sarkin Ayla ya ba Annabi ﷺ wata alfadara farar kaya da riga a matsayin kyauta. Tun da kyauta (Hiba) da baiwa (Hadiyya) su ne bayar da dukiya da son rai a lokacin rayuwa, dukiyar wasiyya (Wasiyya) kuwa ita ce bayar da dukiya da son rai bayan mutuwa. Allah (SWT) ya ce,

“Duk wanda ya kashe mumini da kuskure, to ya 'yanta bawa mumini, kuma ya biya diyya ga iyalan wanda aka kashe.” [An-Nisa: 92] An-Nisa'i ya ruwaito cewa Annabi ﷺ ya rubuta wasiƙa zuwa ga mutanen Yemen, kuma ya aika da ita tare da Amr ibn Hazm; a cikinta akwai: “Diyyar wanda aka kashe ita ce raƙuma 100.” Game da kuɗin raunuka kuwa, An-Nisa'i ya ruwaito daga al-Zuhri daga Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm daga mahaifinsa daga kakansa cewa Annabi ﷺ ya rubuta masa wasiƙa yana cewa: “Ana biyan diyya idan aka yanke hanci, da harshe, da leɓuna biyu, da ƙwayoyin maza biyu, da al'aura, da kashin baya, da idanu biyu. Ana biyan rabin diyya saboda ƙafa ɗaya. Ga raunin da ya kai cikin kai (har ya tona fatar kai) ana biyan kashi ɗaya bisa uku na diyya, kuma ga raunin da ya kai cikin ciki, ko cikin wata gaɓa ta jiki, ana biyan kashi ɗaya bisa uku na diyya. Ga raunin da ya karya ƙasusuwa, raƙuma 15.” Diyyar wanda aka kashe da gangan tana kan magadansa daga mai kisan. Ibn Majah ya ruwaito daga 'Amr ibn al-Ahwas cewa Annabi ﷺ ya ce: “Wanda ya aikata laifi, to a kan kansa yake aikatawa.” Idan kisa ba da gangan ba ne, kamar kisan da yake kama da na gangan ko kuma wanda aka aikata da kuskure, to magadan wanda aka kashe suna da haƙƙin neman diyya daga dangogin kusa na mai kisan. Bukhari ya ruwaito daga Abu Hurairah, wanda ya ce: “Mata biyu daga Hudhail sun yi jayayya; ɗaya daga cikinsu ta jefi ɗayar da dutse, ta kashe ta da cikin da ke cikin mahaifarta. Suka kai ƙara ga Annabi ﷺ. Ya yanke hukunci cewa diyyar cikin matar bawa ne (namiji ko mace), kuma ya yanke hukunci cewa diyyar matar tana ga dangoginta na kusa ('Aqilah).” ‘Aqilah na nufin wanda ke ɗaukar ‘Aqal. ‘Aqal a nan na nufin diyya. ʿAqilah ta ƙunshi dukan dangin mai kisa na kusa, uba, ɗa, ɗan’uwa, kawu (ɗan’uwan uba) da ’ya’yansu. Idan mai kisa ba shi da ʿaqilah, ana karɓar diyya daga Bait ul-Mal, domin Manzon Allah ﷺ ya biya diyyar wani Ansari da aka kashe a Khaibar daga Bait ul-Mal. An kuma ruwaito cewa wani mutum ya mutu a cikin taron jama’a a zamanin ’Umar, kuma ba a san wanda ya kashe shi ba, sai ’Ali ya ce wa ’Umar: “Ya Shugaban Muminai, jinin wani Musulmi ba ya zuwa a banza, don haka ka biya diyyarsa daga Bait ul-Mal.” Game da raunuka kamar karyewar kai ko fuska, ko yankewar wata gaɓa ko wani yanki na nama, ko naƙasa wata gaba ta jiki kamar rashin ji, gani ko hankali, idan ɗaya daga cikin waɗannan raunuka ya samu mutum, to yana da haƙƙin kuɗi saboda waɗannan raunuka bisa ga ƙayyadaddun hukunce-hukuncen kowace gaba a kowane hali. Ta hanyar diyyar da ta wajaba ga mutum daga diyyar wanda aka kashe, ko saboda gaɓar da ta lalace, ko saboda gaba da aka naƙasa, wannan mutum yana mallakar wannan kuɗi ko dukiya.

“He who has killed a believer by mistake must set free a believing slave and pay the blood money to the family of the slain.” [An-Nisa: 92] An-Nisai narrated that the Prophet (pbuh) wrote a letter to the people of Yemen and He sent it with Amr ibn Hazm; it included “The blood money for the (killed) person is 100 camels.” With regards to the wounds money, An-Nisai narrated from al-Zuhri from Abu Bakr ibn Mohammed ibn ’Amr ibn Hazm from his father from his grandfather that the Prophet (pbuh) wrote to Him a letter saying: “The blood money is paid in case of the amputated nose, the tongue, the two lips, the two testicles, the penis, the spine and the two eyes. Half the blood money is paid for one leg. For the wound, which reaches inside the head (even scraping the scalp) one third of the blood money, and for the wound which reaches inside the stomach, or inside any member of the body one third of the blood money. In the wound which breaks the bones 15 camels.” The blood money for the one slain intentionally is due to his inheritors from the killer. It is narrated by ibn Majah from ’Amr ibn Al-Ahwas that the Prophet (pbuh) said: “The one who incurs a crime does that on himself only.” In case of the non-intentional killing, like the killing which appears like it is intentional or that committed by mistake, the inheritors of the slain are entitled to claim the blood money from the close relatives of the killer. Bukhari narrated from Abu Hurairah, who said: “Two women from Hudhail quarrelled; one of them threw a stone at the other and killed her and the embryo in her womb. They complained to the Prophet (pbuh). He ruled that the blood money for the women’s embryo was a slave (male or female), and He ruled that the blood money of the woman was for her close relatives (’Aqilah).” ’Aqilah means the one who bears the ’Aqal. ’Aqal here means the blood money. ’Aqilah includes all the close relatives of the killer, fathers, sons, brothers, uncles (fathers’ brothers) and their sons. If the killer has no ’Aqilah, the blood money is taken from the Bait ul-Mal because the Messenger of Allah (pbuh) paid the blood money of the Ansari who was killed in Khaybar from the Bait ul- Mal. It was also narrated that a man was killed in a crowd at the time of ’Umar and his killer was not known so ’Ali said to ’Umar, “O Leader of Believers, no blood of a Muslim is wasted, so pay his blood money from the Bait ul-Mal.” Regarding wounds such as the breaks (fractures) of the head or the face, or the cutting (amputating) of a member of the body or a piece of flesh or, the disablement of a faculty such as the disabling of hearing, sight and mind where one of these wounds occurs to a person, then He deserves money on these wounds according to the detailed rules of each member in each case. By means of the blood money due to a person from the blood money of the slain or for the damaged member or for the faculty disabled, this person owns that money or property.

“Kuma ku ba mata sadakinsu (lokacin aure) a matsayin kyauta” [An-Nisa: 4], watau da yardar rai, kuma ta hanyar karɓar kuɗin sadakin da Allah (SWT) ya wajabta. Wannan kuɗi kyauta ne, domin kowane ɗaya daga cikin ma’auratan yana jin daɗin abokin zamansa. Ahmad ya ruwaito daga Anas, wanda ya ce: “Abdurrahman ɗan ’Awf yana sanye da riga mai launin kori, sai (Annabi ﷺ) ya ce: ‘Shin kana cikin ƙaunar wata mace sosai?’ Ya ce: ‘Ya Manzon Allah ﷺ, na auri wata mace.’ Annabi ﷺ ya ce: ‘Wace kyauta ka ba ta?’ Ya ce: ‘Nauyin iri ɗaya na zinariya.’ Annabi ﷺ ya ce: ‘Allah ya albarkace ka. Ka shirya walima ko da da tumaki ɗaya.’” 4. Dukiyar da aka ɗauka (Luqatah). Idan mutum ya sami abin da ya ɓata, lamarin sai an bincika shi. Idan abin yana iya tsira kuma ana iya siffanta shi ga mutane, kamar zinariya, azurfa, kayan ado ko tufafi, kuma yana nesa da yankin Haramin (Ka’aba), to an halatta a ɗauke shi domin mallaka. Wannan ya faru ne saboda abin da Abu Dawud ya ruwaito daga ’Abdullahi ɗan ’Amr ɗan al-’As, cewa an tambayi Manzon Allah ﷺ game da abubuwan da aka ɗauka daga hanya da ɓatattun abubuwa, sai ya ce: “Duk abin da aka samo a hanyar da ake amfani da ita ko a ƙauye, sai ku sanar da siffarsa tsawon shekara guda. Idan mai shi ya zo, nasa ne, idan ba haka ba, naka ne, kuma akwai wajibi a kansa kamar na taska ɓoyayya (a bada ɗaya cikin biyar ga Baitul-mali).” Idan an samo abin a cikin Haram, ba a ɗaukar sa a matsayin Luqatah, domin Luqatah a cikin Haram an hana ta bisa abin da ya zo a cikin Hadisin da ’Abdurrahman ɗan ’Uthman ya ruwaito, cewa Manzon Allah ﷺ ya hana wanda yake aikin Hajji ɗaukar irin waɗannan abubuwa. A wannan yanayi, ba a halatta a ɗauka ba sai dai domin kiyaye shi ga mai shi, domin Manzon Allah ﷺ ya ce: “Babu wanda aka yarda ya ɗauki abin da ya faɗi sai wanda yake nemansa,” kamar yadda Bukhari ya ruwaito.

“And give unto women (whom you marry) free gift of their marriage portions” [An-Nisa: 4] i.e. willingly, and by taking the due money which Allah (swt) prescribed. This money is a gift, because each of the couple enjoys his partner. Ahmad narrated about Anas who said: “Abdurrahman ibn ’Awf was wearing a dress of saffron so He (pbuh) said: ‘Are you passionately in love?’ He said: ‘O Messenger of Allah, I have married a woman.’ The Prophet (pbuh) said: ‘What gift did you give to her?’ He said: ‘A date seed weight of gold.’ The Prophet (pbuh) said: ‘May Allah bless you. Make a feast even with one sheep.’” 4. The picked up property (Luqatah). If a person found a lost thing, the matter has to be examined. If the thing could be saved and be described to people such as gold, silver, jewellery or dresses, and it was away from the area of the Haram (the Ka’bah) then it is allowed to be picked up for possession. This is because of what Abu Dawud narrated from ’Abdullah ibn ’Amr ibn al-’As that the Messenger of Allah (pbuh) was asked about lost things picked up from the road and He said: “Whatever of it was found in a used road or a village, you have to announce its description for one year. If its owner came, it is his, otherwise it is yours, and there is duty on it as on hidden treasure (one-fifth to the State).” If the found thing was found in the Haram it is not considered Luqatah because the Luqatah of the Haram is prohibited according to what came in the Hadith narrated from ’Abdurrahman ibn ’Uthman that the Messenger of Allah (pbuh) forbade the Hajj (pilgrim) from picking such things. In that case it is not permitted to pick it except to protect it for its owner because the Messenger of Allah (pbuh) said: “No one is allowed to pick a fallen thing except the one who is looking for it,” as narrated by Bukhari.