Mulkiyatga ega bo'lishning yana bir yo'li — shaxslar boshqalarning mol-mulkidan almashtiriladigan mol yoki mehnat evaziga emas, balki hech narsa bermasdan oladigan yo'l-yo'riqlardir. Bu yo'l besh turga bo'linadi.

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. Odamlar bir-birlariga beradigan in'omlar. Bu ularning hayotlarida berilgan sovg'a va hadya bo'lishi mumkin yoki vafotlaridan keyin, masalan, vasiyat mulki shaklida bo'lishi mumkin. An-Nasoiy va Ibn Ishoq Allohning Elchisi ﷺ siyratida 'Amr ibn Shu'ayb orqali, uning otasidan, uning bobosidan rivoyat qilishgan: Hawozin vakillari Nabiy ﷺ huzuriga kelib, undan ularga g'animat sifatida olingan mollarni qaytarishni so'raganlarida, Nabiy ﷺ dedi: "Men va 'Abdulmuttalib o'g'illariga tegishli bo'lgan g'animatlar sizniki", ya'ni ular men tomonimdan sizga berilgan in'omdir. Ibn 'Asokir Abu Hurayradan rivoyat qildi, Nabiy ﷺ yana dedi: "Bir-biringizga sovg'a almashinglar, shunda bir-biringizni sevasizlar." Buxoriy Ibn 'Abbosdan rivoyat qildi, Nabiy ﷺ dedi: "Biz yomon misol ko'rsatmaymiz; in'omini qaytarib oluvchi o'zi qusgan narsasiga qaytadigan it kabidir." In'om va sovg'a masalasida kofir bilan musulmon o'rtasida farq yo'q. Kofirga sovg'a berish ruxsat etilgan, uning bergan narsasini qabul qilish esa musulmon bergan narsani qabul qilish kabidir. Abu Bakrning qizi Asmo'dan rivoyat qilinadi, u dedi: "Onam, hali mushrik bo'lgan holda, Allohning Elchisi ﷺ Quraysh bilan tuzgan ahd (Hudaybiya sulhi) doirasida, menikiga keldi. Shunda men Nabiydan maslahat so'radim: 'Ey Allohning Nabiysi ﷺ! Onam menga muhabbat bilan qaraydi, unga sovg'a berishim kerakmi?' U ﷺ dedi: 'Ha.'" Buxoriy Abu Humayd as-Soidiydan rivoyat qildi, u aytdi: Ayla podshohi Nabiy ﷺ ga oq xachir va libos sovg'a qildi. In'om (Hiba) va hadya (Hadiyya) hayotda mulkni ixtiyoriy berish bo'lgani kabi, vasiyat (Wasiyya) mulki vafotdan keyin mulkni ixtiyoriy berishdir. Alloh (SWT) aytadi,

1. Rewards which the individuals give to each other. This could be in their lifetime such as a grant and a gift, or after their death such as the property of a will. An-Nisai and Ibn Ishaq narrated in the Seerah of the Messenger of Allah (pbuh) from ’Amr ibn Shu’aib from his father, from his grandfather that when the delegates of Hawazin came to the Prophet (pbuh) and asked Him to return to them the properties which He had gained from them as spoils, the Prophet (pbuh) said: “The spoils which belong to me and to the sons of ’Abdul-Muttalib are for you,” in other words they are a grant from me to you. Ibn’ Asakir narrated from Abu Hurairah that the Prophet (pbuh) also said: “Exchange gifts amongst yourselves so that you love each other.” It was narrated by Bukhari from Ibn ’Abbas that the Prophet (pbuh) said: “We do not set the bad example; the one who claims back his grant is like the dog which returns back its vomit.” There is no difference between a disbeliever and a Muslim concerning the grant and the gift. Granting a gift to the disbeliever is permitted and accepting that which He gives is like accepting that which a Muslim gives. It is narrated from Asma, daughter of Abu Bakr, who said: “My mother visited me while she was still a polytheist (Mushrik), included in the covenant which the Messenger of Allah (pbuh) had with Quraish (Treaty of Hudaibiyyah), so I consulted the Prophet, ‘O Prophet (pbuh) of Allah! My mother has love for me, should I give her a present?’ He (pbuh) said: ‘Yes.’” Bukhari narrated from Abu Hameed As-Sa’idi, who said that the King of Ayla gave the Prophet (pbuh) a white mule and a dress as a gift. As the grant (Hiba) and the gift (Hadiyyah) are the voluntary giving of property during the lifetime, the property of the will (Wasiyah) is the voluntary giving of property after the death. Allah (swt) says,

“Sizlardan biringizga o‘lim yaqinlashganda, agar mol-mulk qoldirayotgan bo‘lsa, ota-onasi va qarindoshlari uchun vasiyat qilishi farz qilib qo‘yildi.” [Al-Baqara: 180] Imom Buxoriy rivoyat qilishicha, Sa’d ibn Abu Vaqqos shunday degan: “Bir safar Makkada og‘ir kasal bo‘lib, o‘lim yoqasiga yetib qoldim. Payg‘ambar ﷺ meni ziyorat qilgani keldilar. Men dedim: ‘Ey Allohning Rasuli, menda katta boylik bor, mendan meros oladigan faqat bitta qizim bor. Mol-mulkimning uch yarmini vasiyat qilsam bo‘ladimi?’ U zot ﷺ: ‘Yo‘q’, dedilar. Men: ‘Yarmini-chi?’ dedim. U zot ﷺ: ‘Yo‘q’, dedilar. Men: ‘Uchdan birini-chi?’ dedim. U zot ﷺ: ‘Uchdan bir ham ko‘p, bu katta ulush. Farzandlaringni boy qoldirganing ularni odamlardan gado bo‘lib so‘rab yurishga muhtoj qoldirganingdan yaxshiroqdir’, dedilar.” Shunday qilib, sovg‘a, hadya yoki vasiyat qilingan mol orqali shaxs unga berilgan, hadya qilingan yoki vasiyat qilingan narsaning egasi bo‘ladi.

“It is prescribed for you, when one of you approaches death, if you leave wealth, that it be bequeathed unto his parents and relatives.” [Al-Baqarah: 180] It was narrated by Bukhari that Sa’ad ibn Waqqas said: “I was ill once in Makkah to the point I was approaching death. The Prophet (pbuh) came to visit me. So I said: ‘O Messenger of Allah, I have great wealth, and nobody inherits from me except my daughter. Can I bequeath two thirds of my property?’ He (pbuh) said: ‘No.’ I said: ‘Half of it?’ He (pbuh) said: ‘No.’ I said: ‘One third of it?’ He (pbuh) said: ‘The third is big (enough). It is better to leave your children rich than to leave them poor and begging from the people.’” Thus the person, by the means of the gift, the grant or the bequeathed property, is given ownership of the thing gifted, granted or bequeathed to him.

2. Shaxsga yetkazilgan zarar evaziga beriladigan mulk, masalan, qon puli va yara puli. Alloh (SWT) aytadi:

2. Property due to a person as a recompense for a harm which had befallen him, such as the blood money and the wound money. Allah (swt) said:

“Mo'min bo'lgan kishini xato bilan o'ldirgan kishi mo'min bir qulni ozod qilishi va o'ldirilgan kishining oilasiga diya to'lashi kerak.” [An-Nisa: 92] An-Nasoiy rivoyat qilishicha, Payg'ambar ﷺ Yaman xalqiga xat yozgan va uni Amr ibn Hazm orqali yuborgan; xatda shunday deyilgan: “(O'ldirilgan) kishining diyasi 100 ta tuyadir.” Yaralar uchun to'lanadigan pul haqida An-Nasoiy az-Zuhriydan, u Abu Bakr ibn Muhammad ibn Amr ibn Hazmdan, u otasidan, u esa bobosidan rivoyat qilgan: Payg'ambar ﷺ unga xat yozib, shunday degan: “Burni kesilgan, tili, ikki labi, ikki urug'doni, jinsiy a'zosi, orqa suyagi va ikki ko'zi (yo'qotilgan) hollarda diya to'lanadi. Bir oyoq uchun yarim diya to'lanadi. Boshning ichiga yetadigan yara (hatto bosh terisini tilib yuborsa ham) uchun diyaning uchdan bir qismi, qorin ichiga yoki tananing biror a'zosi ichiga yetadigan yara uchun diyaning uchdan bir qismi to'lanadi. Suyakni sindiradigan yara uchun 15 ta tuya.” Ataylab o'ldirilgan kishining diyasi qotildan uning merosxo'rlariga berilishi kerak. Ibn Moja 'Amr ibn al-Ahvasdan rivoyat qilgan: Payg'ambar ﷺ dedi: “Jinoyat qilgan kishi o'zigagina javob beradi.” Ataylab bo'lmagan o'ldirishda, ya'ni ataylabga o'xshash yoki xato bilan sodir etilgan o'ldirishda, o'ldirilgan kishining merosxo'rlari diyani qotilning yaqin qarindoshlaridan talab qilish huquqiga ega. Buxoriy Abu Hurayradan rivoyat qilgan, u shunday degan: “Hudhayl qabilasidan ikki ayol janjallashdi; ulardan biri ikkinchisiga tosh otdi va uni, shuningdek, uning qornidagi homilani o'ldirdi. Ular Payg'ambar ﷺ ga shikoyat qilishdi. U homila uchun diya sifatida bir qul (erkak yoki ayol) berilishini hukm qildi va ayolning diyasini uning yaqin qarindoshlari (’Aqilah) zimmasiga yukladi.” ’Aqilah — ’aqalni ko'taruvchi kishi demakdir. Bu yerda ’aqal diyani anglatadi. ʼAqila qotilning barcha yaqin qarindoshlarini o‘z ichiga oladi: otalari, o‘g‘illari, akalari, amakilari (otasining akalari) va ularning o‘g‘illari. Agar qotilning ʼaqilasi bo‘lmasa, diya (qon puli) Bayt ul-Moldan olinadi, chunki Allohning Elchisi ﷺ Xaybarda o‘ldirilgan ansoriy uchun diyani Bayt ul-Maldan to‘lagan. Shuningdek, rivoyat qilinganki, Umar davrida bir kishi olomon orasida o‘ldirildi va uning qotili noma'lum bo‘lib qoldi. Shunda Ali Umarga dedi: “Ey mo‘minlar amiri, musulmonning qoni behuda ketmaydi, shuning uchun uning diyasini Bayt ul-Maldan to‘lang.” Bosh yoki yuz suyaklarining singanligi (sinishi), tana a’zosining yoki bir bo‘lak go‘shtning kesilishi (qirqilishi) yoxud eshitish, ko‘rish va aql kabi qobiliyatning ishdan chiqishi, ya’ni eshitishning buzilishi kabi jarohatlarga kelsak, agar shunday jarohatlardan biri biror kishiga yetsa, u har bir a’zoning batafsil qoidalariga ko‘ra, bu jarohatlar uchun pul olishga haqlidir. O‘ldirilgan kishining diyasidan yoki shikastlangan a’zo yoki ishdan chiqqan qobiliyat uchun unga tegishli bo‘lgan diya orqali, bu kishi o‘sha pulga yoki mulkka egalik qiladi.

“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.

3. Nikoh shartnomasida ayolga beriladigan mahr va boshqa qo‘shimcha narsalar (masalan, uy, sovg‘alar) nikohning batafsil qoidalariga muvofiq ayolning mulki bo‘ladi. Bu mulk foyda almashinuvi emas, chunki er-xotin o‘zaro foyda (qoniqish) almashadi. Aksincha, u Shariat hukmi bilan lozim bo‘ladi. Alloh (SWT) aytadi:

3. The marriage money and other additional things (such as a house, gifts) of the marriage contract due to the woman are owned according to the detailed rules of marriage. This property is not an exchange of a benefit because the couples mutually exchange benefit (satisfaction). It is rather due through the Statement of Shar’ah. Allah (swt) said:

“Va ayollarga (ularga uylanganingizda) mahrlarini sidq sifatida bering”, [An-Nisa: 4], ya’ni xohish-istak bilan va Alloh (SWT) farz qilgan mahrni olgan holda. Bu mahr sovg‘adir, chunki er-xotinning har biri o‘z sherigidan bahramand bo‘ladi. Ahmad Anas (roziyallohu anhu)dan rivoyat qiladi, u aytdi: “Abdurrahmon ibn Avf (roziyallohu anhu) za’faron rangli libos kiygan edi. Shunda Payg‘ambar ﷺ dedilar: “Sen qattiq oshiq bo‘lib qolgandirsan?” U dedi: “Ey Allohning Rasuli, men bir ayolga uylandim”. Payg‘ambar ﷺ dedilar: “Unga qanday sovg‘a berding?” U dedi: “Xurmo danagi og‘irligicha oltin”. Payg‘ambar ﷺ dedilar: “Alloh sizga barakot ato etsin. Bitta qo‘y bilan bo‘lsa ham ziyofat qil”. 4. Topilgan mol (luqatah). Agar kishi yo‘qolgan narsani topsa, masala tekshirilishi kerak. Agar narsani saqlab qolish mumkin bo‘lsa va odamlarga ta’riflab berish mumkin bo‘lsa, masalan, oltin, kumush, zebu-ziynat yoki libos bo‘lsa va u Haram hududidan (Ka’baning atrofidan) uzoqda bo‘lsa, uni o‘ziga olish mumkin. Buning dalili Abu Dovud Abdulloh ibn Amr ibn al-Os (roziyallohu anhu)dan rivoyat qilgan hadisdir: Allohning Elchisi ﷺ yo‘ldan topilgan yo‘qolgan narsalar haqida so‘ralganda, dedilar: “Agar u bosib o‘tilgan yo‘lda yoki qishloqda topilgan bo‘lsa, bir yil davomida uning ta’rifini e’lon qilishing kerak. Agar egasi kelsa, u uniki bo‘ladi, aks holda u sening bo‘ladi va u yashirin xazina kabi (davlat xazinasiga beshdan bir) hisobidan zakot to‘lanadi”. Agar topilgan narsa Haramda topilgan bo‘lsa, u luqatah hisoblanmaydi, chunki Haramdagi luqatah man etilgan, Abdurrahmon ibn Usmon (roziyallohu anhu)dan rivoyat qilingan hadisda kelganidek, Allohning Elchisi ﷺ hojini (haj qiluvchini) bunday narsalarni olishdan qaytargan edilar. Bunday holda uni egasi uchun saqlash maqsadidan boshqa maqsadda olish joiz emas, chunki Allohning Elchisi ﷺ dedilar: “Yo‘qolgan narsani faqat uni izlayotgan kishidan boshqa hech kim olmasin”, deb Imom Buxoriy rivoyat qilganlar.

“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.

Agar topilgan narsa saqlab qolinadigan turdan bo'lmasa, masalan, yaroqli bo'lib qolmaydigan, qovun kabi oziq-ovqat va shunga o'xshash narsalar bo'lsa, u holda topib olgan kishi uni yeyishi va egasi topilsa, uning narxini unga to'lashi yoki uni sotib, narxini bir yil davomida saqlashi o'rtasida tanlov huquqiga ega. Bularning hammasi luqatah (topilgan narsa) bo'lgan holatda, ya'ni qadrli bo'lib, egasi uni yo'qotganida e'tiborsiz qoldirmaydigan narsalarda amal qiladi. Agar u arzimas narsalar, masalan, bir dona meva yoki bir luqma ovqat (bir necha luqma darajasidagi) va shunga o'xshash narsalardan bo'lsa, uni e'lon qilishi shart emas va uni darhol o'ziga olishi mumkin.

If the found thing was not of the kind that can be saved as it will not remain suitable, like for example, food such as a melon and the like, then the person has a choice between eating it and paying its price to its owner if found, or selling it and keeping its price for one year. All this is in the case of Luqatah (a picked thing) which would usually be claimed as it has a value and its owner would not have ignored it if it was lost. If it was of the trivial things such as a piece of fruit or a piece of food (mouthfuls worth) and the like, He does not need to announce its description and He may own it at once.

5. Xalifaga va boshqaruv ishi deb hisoblangan vazifani bajaruvchilarga berilgan mukofot. Bu ularning ishi evaziga berilmaydi, balki o‘z tijorat faoliyatini olib borishdan chetlashtirilgani uchun mukofot sifatida beriladi. Bu hukmdorlar mulkni olgan paytdan boshlab uning egasi bo‘ladilar, chunki Alloh (SWT) uni ular uchun halol qilib qo‘ygan. Abu Bakr o‘zini Muslimlar ishlariga butun kuchi bilan mas’ul etib tayinlanganida, savdo qilishdan chetlashtirilgani uchun mulk oldi va sahobalar bu borada ijmo’ qilishdi.

5. Recompense given to the Khalifah and those whose work is considered to be ruling. This is not given to them in exchange for their work, but rather as a recompense for being prevented from practising their own business. These rulers own the property from the moment they take it because Allah (swt) made it Halal for them. Abu Bakr took a property as a recompense for being prevented from trading when He was asked to exert all of his effort in taking care of the Muslims affairs, and the Sahabah made Ijma’a on that.

Ushbu besh turdagi mol-mulk yoki huquqlar — hadya (sovg'a), zarar uchun tovon, nikoh mahri, luqata (topilgan narsa) va hokimlarga beriladigan tovon — ularning hech birida mol boshqa mol evaziga yoki biror mehnat evaziga egallanmaydi. Bunday hollarda mol-mulkka egalik qilish mulkka ega bo'lishning shar'iy sabablaridan biri bo'lib, shu yo'l bilan kishi olingan mol-mulkka egalik qiladi.

All these five types or properties, the gift, recompense for damage, marriage money, Luqatah and recompense to the rulers, in all cases are not possessed in exchange for another property or for an effort. Possessing the property in these cases is one of the legal means of ownership by which the person owns the taken property.