Mulkiyatga ega bo'lishning yana bir yo'li — shaxslar boshqalarning mol-mulkidan almashtiruvchi mol yoki mehnat bermasdan olgan narsalaridir. Bu yo'l besh turni o'z ichiga oladi.

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-biriga beradigan sovg‘alar. Bu ular hayotligida berilgan hadya va hibа kabi bo‘lishi mumkin yoki vafotidan keyin vasiyat mulki kabi bo‘lishi mumkin. An-Nasoiy va Ibn Ishoq “Sirat Rasulillah” kitobida ‘Amr ibn Shu‘ayb orqali, uning otasidan, uning bobosidan rivoyat qilganlar: Havozin vakillari Nabiy ﷺ huzuriga kelib, ulardan o‘lja sifatida olingan mollarni qaytarib berishni so‘raganlarida, Nabiy ﷺ shunday dedilar: “Menga va ‘Abdulmuttalib o‘g‘illariga tegishli o‘ljalar sizniki bo‘lsin”, ya’ni bu men tomonidan sizga berilgan hibадir. Ibn ‘Asokir Abu Hurayradan rivoyat qilganki, Nabiy ﷺ yana shunday degan: “O‘zaro sovg‘alashinglar, shunda bir-biringizni sevasizlar.” Buxoriy Ibn ‘Abbosdan rivoyat qilganki, Nabiy ﷺ shunday degan: “Biz yomon misol bermaymiz; hibasini qaytarib oluvchi kishi itga o‘xshaydi, u o‘z qusug‘iga qaytadi.” Hiba va sovg‘a masalasida kofir bilan musulmon o‘rtasida hech qanday farq yo‘q. Kofirga sovg‘a berish joiz, va u bergan narsani qabul qilish musulmon bergan narsani qabul qilish kabidir. Abu Bakrning qizi Asmodan rivoyat qilinadi, u shunday degan: “Onam men huzurimga kelgan edi, u hali mushrik edi. U Rasulullah ﷺ Quraysh bilan tuzgan ahd (Hudaybiya sulhi) doirasida edi. Shunda men Nabiy ﷺdan so‘radim: ‘Ey Allohning Nabiysi! Onam menga mehr-muhabbat bilan qaraydi, unga sovg‘a berishim kerakmi?’ U zot: ‘Ha’, dedilar.” Buxoriy Abu Humayd as-Sa‘idiydan rivoyat qilganki, u aytadi: Ayla hokimi Nabiy ﷺga oq xachir va bir kiyim sovg‘a qilgan. Hiba va hadya — hayotlik paytida mulkni ixtiyoriy berish bo‘lsa, vasiyat mulki — vafotdan keyin mulkni ixtiyoriy berishdir. Alloh taolo 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,

"Sizlarga, qaringizdan biri o'lim yaqinlashganda, agar mol-dunyo qoldirsa, uni ota-onasi va qarindoshlariga vasiyat qilishi farz qilib qo'yilgan." [Al-Baqara: 180],

“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],

Imom Buxoriy rivoyat qilishicha, Sa’d ibn Abu Vaqqos aytadi: “Men Makkada bir marta shunday og‘ir kasal bo‘ldimki, o‘limga yaqinlashib qoldim. Payg‘ambar ﷺ meni ziyorat qilgani keldilar. Shunda men dedim: ‘Ey Allohning Elchisi, mening mol-mulkim ko‘p, mendan meros oluvchi esa faqat qizim bor. Mol-mulkimning uchdan ikki qismini vasiyat qilsam bo‘ladimi?’ U zot ﷺ dedilar: ‘Yo‘q.’ Men dedim: ‘Yarmini-chi?’ U zot ﷺ dedilar: ‘Yo‘q.’ Men dedim: ‘Uchdan birini-chi?’ U zot ﷺ dedilar: ‘Uchdan bir ham ko‘p (hisoblanadi). Farzandlaringni boy qilib qoldirganing, ularni kambag‘al qilib, odamlardan tilanchilikka muhtoj holda qoldirganingdan yaxshiroqdir.’” Shunday qilib, sovg‘a, hadya yoki vasiyat qilingan mol orqali kishi unga berilgan, hadya qilingan yoki vasiyat qilingan narsaga egalik huquqiga ega bo‘ladi.

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 jarohat 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:

“Kim bir mo'minni xato bilan o'ldirsa, u holda bir mo'min qulni ozod qilishi va o'ldirilgan kishining oilasiga diya (qon puli) 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 tuya.” Jarohatlar puli haqida An-Nasoiy az-Zuhriydan, u Abu Bakr ibn Muhammad ibn Amr ibn Hazmdan, u otasidan, u 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'q qilingan) bo'lsa, diya to'lanadi. Bir oyoq uchun yarim diya to'lanadi. Boshning ichigacha yetadigan jarohat (hatto bosh terisini qirib o'tadigan bo'lsa ham) uchun diyaning uchdan bir qismi, qorin ichigacha yoki tananing boshqa a'zosining ichigacha yetadigan jarohat uchun ham diyaning uchdan bir qismi to'lanadi. Suyakni sindiradigan jarohat uchun 15 ta tuya.” Ataylab o'ldirilgan kishining diyasi qotildan uning merosxo'rlariga to'lanadi. Ibn Moja 'Amr ibn al-Ahvasdan rivoyat qilgan: Payg'ambar ﷺ dedilar: “Jinoyat qilgan kishi faqat o'z zimmasiga oladi.” Ataylab bo'lmagan o'ldirishda, ya'ni ataylabdek ko'rinadigan yoki xato bilan sodir etilgan o'ldirishda, o'ldirilganning merosxo'rlari qotilning yaqin qarindoshlaridan diya talab qilish huquqiga ega. Buxoriy Abu Hurayradan rivoyat qilgan, u aytdi: “Hudhayl qabilasidan ikki ayol janjallashdi; ulardan biri ikkinchisiga tosh otdi va uni hamda uning qorniдagi homilani o'ldirdi. Ular Payg'ambar ﷺ ga shikoyat qilishdi. U homila uchun diya sifatida erkak yoki ayol qulni belgiladi, ayolning diyasini esa uning yaqin qarindoshlari (’aqila) zimmasiga yukladi.” ’Aqila – ’aqalni o'z zimmasiga oluvchi kishi demakdir. Bu yerda ’aqal qon puli degan ma'noni anglatadi. 'Aqilah qarindoshlarning barchasini o'z ichiga oladi: qotilning otalari, o'g'illari, akalari, amakilari (otasining akalari) va ularning o'g'illari. Agar qotilning 'aqilasi bo'lmasa, diyat Bayt ul-Mol hisobidan olinadi, chunki Allohning Elchisi ﷺ Xaybarda o'ldirilgan ansoriyning diyatini Bayt ul-Moldan to'lagan. Shuningdek, rivoyat qilinishicha, 'Umar davrida bir kishi olomon ichida o'ldirilgan va uning qotili noma'lum bo'lgan. Shunda 'Alī 'Umarga dedi: "Ey mo'minlar amiri, musulmonning qoni behuda ketmaydi, shuning uchun uning diyatini Bayt ul-Moldan to'lang." Boshning yoki yuzning suyaklari sinishi, a'zo yoki bir parcha go'shtning kesilishi (qirqilishi) kabi jarohatlar, shuningdek, eshitish, ko'rish va aql kabi qobiliyatlarning izdan chiqishi haqida: agar bunday jarohatlardan biri biror kishiga yetsa, u har bir a'zoning batafsil qoidalariga ko'ra shu jarohatlar uchun pul haqqiga ega bo'ladi. O'ldirilgan kishining diyatidan, shikastlangan a'zo yoki izdan chiqqan qobiliyat uchun unga tegishli bo'lgan diyat orqali bu kishi o'sha pul 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 ko‘ra uning mulkiga aylanadi. Bu mulk foydani almashish emas, chunki er-xotin o‘zaro foyda (qoniqish) almashadi. Aksincha, u Shariat hukmi bilan vajib 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 sidqa sifatida ber" [An-Nisa: 4],

“And give unto women (whom you marry) free gift of their marriage portions” [An-Nisa: 4],

va rozilik bilan, hamda Alloh (swt) belgilagan mahr pulini olish orqali. Bu pul sovg‘a hisoblanadi, chunki er-xotinning har biri o‘z sherigidan bahramand bo‘ladi. Ahmad Anas (roziyallohu anhu)dan rivoyat qilib, u aytdi: “Abdurrahmon ibn Avf zafarон rangli libos kiyib yurgan edi. Shunda u zot (ﷺ) dedilar: ‘Sen qattiq oshiqmisan?’ U aytdi: ‘Ey Allohning Rasuli, men bir ayolga uylandim.’ Payg‘ambar (ﷺ) dedilar: ‘Unga qanday sovg‘a berding?’ U aytdi: ‘Xurmo danagi og‘irligicha oltin.’ Payg‘ambar (ﷺ) dedilar: ‘Alloh senga baraka bersin. Hatto bitta qo‘y bilan bo‘lsa ham ziyofat qil.’” 4. Topilgan mol (Luqatah). Agar kishi yo‘qolgan narsani topsa, masala ko‘rib chiqilishi lozim. Agar narsani saqlab qolish mumkin bo‘lsa va uni odamlarga tavsiflab bo‘lsa, masalan, oltin, kumush, zargarlik buyumlari yoki kiyimlar, hamda u Haram (Ka’ba) hududidan tashqarida bo‘lsa, uni egallash uchun olishga ruxsat beriladi. Buning sababi Abu Dovud Abdulloh ibn Amr ibn al-Os (roziyallohu anhu)dan rivoyat qilgan hadisdir: Allohning Rasuli (ﷺ)dan yo‘ldan topilgan yo‘qolgan narsalar haqida so‘ralganda, u zot dedilar: “Agar u foydalanilayotgan yo‘lda yoki qishloqda topilgan bo‘lsa, uning tavsifini bir yil davomida e’lon qilishingiz kerak. Agar egasi kelsa, u uniki, aks holda u sizniki bo‘ladi va u yashirin xazina kabi (davlatga beshdan bir) zakot bilan yuklanadi.” Agar topilgan narsa Haramda topilgan bo‘lsa, u Luqatah deb hisoblanmaydi, chunki Haramning Luqatahi taqiqlangan. Bu Abdurrahmon ibn Usmon rivoyat qilgan hadisda kelganiga ko‘ra, Allohning Rasuli (ﷺ) haj qiluvchini bunday narsalarni olishdan qaytarganlar. Bunday holda uni olish faqat egasi uchun saqlab qo‘yish maqsadidagina ruxsat etiladi, chunki Allohning Rasuli (ﷺ) dedilar: “Yiqilgan narsani faqat uni izlayotgan kishidan boshqa hech kimga olish ruxsat etilmaydi”, deb Buxoriy rivoyat qilgan.

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 qolish mumkin bo‘lmagan, ya’ni o‘z holatini yo‘qotmaydigan turdan bo‘lmasa, masalan, qovun kabi oziq-ovqat va shunga o‘xshash narsalar bo‘lsa, unda topuvchi uni yeyish yoki egasiga topilgan vaqtdagi narxini to‘lash o‘rtasida tanlash huquqiga ega bo‘ladi, yoki uni sotib, narxini bir yil davomida saqlab turadi. Bularning barchasi luqata (topilgan mol) bo‘lgan holatda bo‘ladi, ya’ni qiymatga ega bo‘lib, yo‘qolganida egasi uni izlamay qoldirmaydigan narsalar haqida. Agar narsa arzimas bo‘lsa, masalan, bir dona meva yoki bir bo‘lak ovqat (bir necha luqma miqdorida) va shunga o‘xshash narsalar bo‘lsa, uning belgilarini e’lon qilish 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 hokimiyat yuritish bilan shug‘ullanuvchi kishilarga beriladigan haq. Bu haq ularning ishi uchun to‘lov sifatida berilmaydi, balki ularni o‘z tijorat bilan shug‘ullanishdan to‘sib qo‘yganligi evaziga beriladigan tovon sifatida beriladi. Bu hukmdorlar mulkni olgan paytdan boshlab uning egasi bo‘ladilar, chunki Alloh (SWT) uni ular uchun halol qilgan. Abu Bakr (roziyallohu anhu) musulmonlarning ishlari bilan to‘liq shug‘ullanishi so‘ralganda, tijorat qilishdan to‘silganligi evaziga mulk oldi va sahobalar bu borada ijmo’ qildilar.

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, ya'ni hadya (sovg'a), zararni qoplash (tovon), nikoh puli (mahr), luqata (topilgan narsa) va hokimlarga beriladigan narsa, bularning hech birini boshqa mol yoki mehnat evaziga egalik qilinmaydi. Bunday hollarda mol-mulkka egalik qilish kishi olgan narsaga egalik qilishning shariat tomonidan belgilangan qonuniy yo'llaridan biridir.

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.