Corruption and Its Abhorrence in Islam

7/29/2019 Corruption and Its Abhorrence in Islam

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Corruption and its abhorrence in Islam:

Among the many evils which prevail in the society, the demon of corruption is one which shakes the

stability of a country. In fact, both the country and society tend to decay due to it. It infects in such a

manner that the people begin to view it’s eradication as impossible like corpse, that once dead it cannot

come back to life again. Its infection can be seen and felt in every branch and field of the society. Its

disease has touched many an officer, clerk and attender.

This epidemic is very hazardous not only to the society but to the whole country as well. It is a raw

painful sore to the country, a black mark for the society and unbearable to any decent culture. That is

why it never gains nourishment in a good and virtuous society. In fact, its evilness and rottenness is such

that if an opinion about it is asked even from persons who loll in it, they too agree with its horridness.

Corruption can be also defined as a criminal form of tyranny and rebellion against justice and equality. Ithas been seen that wherever in a society or a country, corruption is rampant, social justice, humane

feelings, compassion etc. die a painful death and the persons infected by it become savage beasts.

People who become oppressed by corruption cannot hope to get justice nor can they hope to gain

release from it. Corruption tends to grab away opportunities from the able and makes them a prey to

perplexity and revolt. That is the reason Islam, which is the natural way of life, declared corruption and

bribe as evil and to be abhorred. One can find its condemnation of corruption in many a verse and

Hadith.

The condemnation of corruption in the Holy Qur’an:

“Do not squander your wealth among yourselves in false pretenses, or to influence judges (those in

authority), so that you criminally devour a portion of other peoples wealth, and you know it”.(Al-

Baqarah:188).

In the above verse wherein it is mentioned that “ to influence judges (those in authority)”, many a

scholar has commented that it also means “do not bribe those in authority and devour other peoples

wealth”. And ibn Rab’ii has declared that this interpretation too is correct. (Qurtbi: 2/340).

The Holy Qur’an has also mentioned the corrupt with great disdain. Mentioning the character of the

Jews the Holy Qur’an says, “The hearers of falsehood, the devourers of bribes”.

On this verse the commentators say that one of the characteristics of the Jews was that they took

bribes. Allah has in this verse condemned them. (Durre Mansur:Tafsir Qurtbi). Generally among the

Jews, when two people in a dispute took their case to the judge, it was a custom that whosoever had

money to bribe he would fold it in his sleeve and when he approached near the judge he would unfold

it. The judge would take it as indication that this person had money to bribe him so he would pass the

verdict in that persons favor. The above verse was revealed to highlight this character among the Jews.

The Holy Qur’an thus openly condemns the taking or giving of bribe.



Hadith and its condemnation of corruption:

Af ter the Holy Qur’an it is the Hadith of the Prophet (saws) which holds authority in the enforcement of

God’s Word. The Hadith too condemns corruption and bribery. It is mentioned in a Hadith the Prophet

(saws) said, “Hell alone suffices for that flesh which nurtures and grows on “Suht” . He (saws) was asked

what “Suht” was? He (saws) said, “Taking bribe to pass a verdict”.(Tabari:243/8).

In another Hadith, Hazrat Sauban (ra) says that the Prophet of Allah cursed the taker of Bribe, the giver

of bribe and upon him who intermediates between the two. (Musnad Ahmad:22456).

Hazrat Abdullah ibn Amr ibn Al Aas (ra) and Hazrat Abu Hurairah (ra) and others have narrated that the

Prophet (saws) has cursed the taker and the giver of bribe. (Abu Dawood:3582, Tirmidhi:1336, Musnad e

Ahmad:6532).

From the above Hadith it is quite evident that bribe and corruption is abhorred in Islam and upon which

is the curse of the Prophet of Allah and the Fire of Hell is the only place for such persons. In Islam, the

punishment is not just on the taker of the bribe but also upon the giver, because anything good or badin a society takes birth when someone tries to promote it. So Islam not only tries to prevent the act of

giving bribe but it also tries to shut down all the sources which could lead to the illegal act. Therefore in

an Islamic society, not only is the taking of bribe declared as Haraam but also its presenter is equally

eligible for the curse of the Prophet (saws). And even the mediator between the two too is entitled for

the punishment.

The Companions and their way of dealing with corruption:

After the Holy Qur’an and the Hadith, it is necessary to the reaction and the manner of dealing with

corrupt people. Hazrat Ibn Abbas (ra) says that, “That judge who knowing the matter completely well

but just drags it on for his own interest, that judge who passes a decision without having any knowledge

and that judge who gives a verdict by taking a bribe are all apostates (kafirs)”.(Akhbar ul Qaza:41/1).

Hazrat ibn Masood (ra) was asked about the “Suht” that whether they took bribe to give decisions. He

said, “It is apostasy (Kufr) to take bribe to give verdicts. And remember “Suht” is that which when

someone approaches you for help in a certain matter and for it he gives you a present and you accept

it”. (Durre Mansur:311/5,Qurtbi:183/2).

It is also narrated of Hazrat Umar (ra) that whether accepting gifts to give verdicts was “Suht”, he (ra)

said, “He said, “No! it is “Kufr”. “Suht” means that if one were close to a king and holding a responsible

position, and if somebody wanted to meet the king and sought his help, that person would not help him

until he received some gift. This is called “Suht”. (Durre Mansur:311/5).



It can be noted that the Companions of the Prophet (saws) declared the accepting of bribes as “Kufr”

and the acceptance of gifts to help somebody in need as “Suht” of which abomination is declared in the

Holy Qur’an.

Corruption in the views of the Elders (Aslaaf)

Hazrat Masrooq (rh) who is a “Ta-Ba’ee”( a person who has seen the Sahaba) says that a judge who has

accepted a gift has consumed “Haraam” and if he has accepted bribe then he has reached apostasy

(kufr). (sunan kibri Nisaaii:110/5, Sunan Nisaii Sagri:5665,Sunan Saeed ibn Mansur:739,Munsif in Abi

Shayba:544/2).

Hazrat Hasan Basari(ra) has said, “When bribe enters through any door, then trust disappears from any

hole’. Mu’jim ibn ul Maqri:183/2, Akhbar ul Qaza:56/1).

On the same subject the caliph Abdul Mulk has written a few lines in poetry to his Chief Justice Abu

Zayeed, which meant that where bribes and corruption enter trust and confidence depart just as a wise

man tries to walk away from answering or talking to a fool.

Imam-e-Azam Abu Hanifa (rh) says that when any authority takes a bribe it has reached the state of

deposition and should be deposed and if he is not deposed then whatever decision he takes is not valid.

(Qurtbi:183/2)

Imam ibn Juwaiz Mundah (rh) states that bribe is that which one consume of one’s own desire anothers

wealth just as a person who is quite close to the king and if someone wants some work to be done, he

does not comply until he gets a gift, then that is bribe.(Qurtbi:183/2).

A valuable advice of Hazrat Umar (ra):

Here a saying of Hazrat Umar which drips wisdom can be noted. He emphasized that a polytheist or an

unbeliever not be given charge of accounts and finance because these people tend to accept bribes. It is

because if an unbeliever accepts bribe then there is every possibility that he might make a false report

or statement. Imam Muhammad has in his book, “Asrul Kabeer” after quoting the saying of Hazrat Umar

(ra) has made a very important point. He says that the advice of not appointing an unbeliever onto a

responsible post was not due to his disbelief but due to his tendency to accept bribes. Therefore that

unbelieving (Kafir) accountant who does not accept bribes is better than that Muslim accountant who

does. (Al Yaseer ul Kabeer:1040/3).

The accepting of gifts by a judge or ruler is considered as bribe



Islam has due to its foresightedness and Wisdom, judging the tendency of corruption and its adaptability

to take birth, has already put preventive measures to check it long ago. It declared sanctions upon

judges, rulers, governors on accepting gifts of any kind. Because to persons holding such positions a gift

can only be subtler form of bribe. Thereby Islam struck at the root of the growth corruption by stopping

the acceptance of gifts by authoritative people and declared that such gifts are nothing but bribe.

The Prophet (saws) has in a Hadith mentioned, “Gifts given to rulers are nothing but bribes”. (Sunan

Bahqee :138/10, Musnad Abu Awanah:394/4).

It is mentioned in a Hadith that the Prophet (saws) appointed a person to collect Charity (Sadqa). When

the person returned the collections, he addressed the Prophet (saws) and said, “This is your’s (the

treasury’s) and these are the gifts I have received”. The Prophet (saws) said, “What has happened to this

person to whom I had appointed and given a responsibility which Allah had granted me and he says that

this is your’s and these gifts are mine. Then why doesn’t he sit at his mother’s or father’s home and see

if he receives gifts?”(Bukhari:2597, Sahih ibn Khuzaimah:53/4, Musnadibn Bazzar:159/9, Musnad e

Ahmad:23646).

In one more Hadith, Hazrat Adi ibn Umairh (ra) says that he heard the Prophet of Allah say, “O People! If

any person of authority amongst you receives even a needle or something even more simpler than it as

a gift and hides it, it is nothing but bribe which he will brin along with him on the Day of the Judgement”.

(Abu Dawood:3583, Sahih ibn Habban:469/11, Sunan Saghri Bahqui:82/2).

The refusal of bribe by Abdulah ibn Rawah

Islamic History is full of anecdotes and events wherein the teachings of Islam have been demonstrated

and many a governor and judge have refused and rejected bribes. One incident of such a kind is

highlighted here.

In the treaty of Khyber, the Prophet (saws) and the Jews had agreed to a condition that the Jews would

part with half of their harvest as tax. The Prophet (saws) appointed Hazrat Abdullah ibn Rawaah (ra) to

collect the same from the Jews of Khyber. One day when he (ra) reached Khybe he found that the Jews

had collected the jewels of their women and placed it before him. They told him that it was to take the

ornaments and forgive and overlook the meager harvest which they had acquired that season. Hazrat

Abdullah ibn Rawaah said, “ O Jews! In my sight among all creatures, there is none other than you

people who have invited Allah’s wrath. But just for that I shall not pressurize or beleaguer you and will

leave you the whole share. And this that which you are giving me



is nothing but bribe. It is Haraam and we do not consume it.” Seeing the attitude of Hazrat Abdullah ibn

Rawah (ra) the Jews said, “No wonder thatit is due to such demonstrations of justice that this universe

continues to exist”.(Muta Malik:1388,sunan bahquee:122/4).

Hazrat Masrooq

Hazrat Masrooq (rh) interceded for a person in a certain matter. He sent a bondswoman as gift to him.

Hazrat Masrooq was infuriated and told him that if I knew that you would attempt such a thing I would

never have interceded for you and I shall not venture further in your matter. For I have heard from

Hazrat ibn Masood (ra) that if any one intercedes for a person that his work be done or assists in

removing some difficulty and accepts a gift given to him on his efforts behalf then that gift is nothing but

bribe. (Tabari:432/8).

The avoiding of gift by Hazrat Umar Ibn Abdul Aziz (rh)

It is said that Hazrat Umar Ibn Abdul Aziz would never accept a gift from person on high positions with

the only thought that it could be a bribe. Once he had a craving for apples and said that how nice itwould be if he could have had some juicy fresh apples. Somebody from his relatives sent him a few

baskets of apples. He asked his slave to take the baskets and return it back to the owner and tell him

that I am pleased with his gift. The people around him said, “Sir, the person who sent you aplles as a gift

is your own cousin and from the family. Why are you sending it back? Even the Prophet (saws) accepted

gifts.” He said, “May you be had, they were gifts for the Prophet (saws), but for me (the position I hold)

they are bribe”.

The rejection of bribe by Imam Auzaee (rh)

Imam Au zaee (rh) who has been a Muhaddith and Jurisprudent of repute was approached by a Christian

in the city of Balbek. He told the Imam that the governor of Balbek was prosecuting him and that he

wanted the Imam to intercede on his behalf to the king and absolve him of his tax. The Christian had

brought along with him a pot of honey. He presented it to the Imam and asked him to accept it as a gift.

The Imam said, “Either take back the pot back and I will intercede for you or give it to me as a gift and I

will not intercede for you.” it said that the Christian took back the pot and the imam wrote a letter of

reducing tax for him to both the king and the governor who reduced 30 dirhams from his tax. (Kitabul

Akbar:132)

These are a few incidents narrated from the thousands of such episodes which have left their imprints in

Islamic history to serve as a guidance to man. When people of authority and profile tend to be

beneficent and compassionate upon the creatures of Allah, and serve them with love affection thepeople too pray for their well being which becomes a blessing for their long and peaceful tenure and if

the things and actions are contrary then it becomes a curse for the destruction of the rulers and

authorities.

The Khalifa (Ameer Ul Momineen) Muhtadi was a very pious and virtuous king and was a very big

benefactor of his people. One day a person came into his presence from Ramallah to complain against



his governor. The Amir ul Momineen treated him with kindness. Then he wrote a letter to the governor

and after attesting the seal gave it to the person and asked him to hand it to the governor. The kindness,

compassion and the justice meted out to him by Muhtadi was too much for the person and he fell down

unconscious. When he regained consciousness, he was asked by Muhtadi if there was still something

which was yet to be catered to? He said, “No, I had thought that I might not live to see such justice in

such times”.

Muhatdi aked him as to how much he had spent reaching him from Ramallah. He said about twenty

dirhams. Muhtadi said, “By Allah! It was incumbent upon me that I take of you as long as you are in this

city but the treasuries are not mine but of the people. So I can only grant you fifty dirhams to set you

back on your journey. So please accept them and forgive me ”. Hearing this the man swooned again.

Someone from people around the Amir ul Momineen recited a few words of poetry. The words were

“When you have made him your ruler he shines amongst you full of justice, nor does he accept bribe

from you nor does he care for your wealth”.

When Muhtadi heard this he said, “I have not heard of such lines of poetry but the Holy Qur’an says in

which Allah says that We shall set the balance to weigh your deeds and no one will be treated unjustly.

And if a person has been given trouble even an atom he shall see it on that day and We ae enough to

decide”. Hearing this the entire gathering wept and prayed for the king.

It is time now that everyone join to raise a voice against injustice and corruption and turn this chaotic

world into an ambient and just place.

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Corruption and Its Abhorrence in Islam