چکیده:
In this article, we seek to clarify the true concept of bribery and its various aspects and angles; therefore, the literal and technical meanings of bribery and Islam's condemnation of it have been explained. Its prohibition has been established by citing the Quran, traditions, and consensus. Subsequently, the types of bribery, which include (bribery in rulings and bribery in subjects), have been explained, followed by other hidden aspects of the issue of bribery, such as gifts, the distinction between bribery and gifts, and finally, the negative consequences of corruption are examined comprehensively. In fact, it can be said that in this research, an attempt has been made to first have a general yet comprehensive look at the issues, requirements, and contexts of this important jurisprudential, legal, social, and cultural issue, and then with a more precise and detailed look, explain and clarify its contexts and effects, and accordingly, examine the factors creating this sensitive religious and social issue, as well as the issues raised on the margins of this important topic; also, we aim to explain gifts and the general or specific inclusion of bribery in subjects and rulings, taking into account Quranic evidence and even rational and social contexts.
خلاصه ماشینی:
In terms of ruling, bribery is haram (forbidden) for both the giver and the receiver, and in narrations, it has been mentioned as disbelief (kufr) in God and His Messenger.
This means the problem lies with the receiver of the bribe, which constitutes the consumption of wealth unjustly; in some narrations, we also see encounters with such types of bribery; one of the governors of the Holy Prophet (PBUH) received a bribe in the form of a gift.
Muhaqqiq al-Thani (may God have mercy on him) writes in Jami' al-Qasa'id: Taking bribes by judges is forbidden by the consensus of Muslims, whether the judge issues a ruling that is valid or invalid, in favor of the bribe-giver or to his detriment (Muhaqqiq al-Karaki, 0731: Vol. 4, 53).
Shahid al-Thani (may God have mercy on him) said: The bribe that a judge accepts is forbidden by the consensus of Muslims, whether he rules in favor of the bribe-giver with truth or with falsehood (Shahid al-Thani, [n.
The author of Mafatih al-Karama (the late Sayyid Jawad Amili) also cites from Jami' al-Maqasid regarding bribery and the marginalia of Irshad the consensus of Muslims on the prohibition of accepting bribes, specifically concerning judgment, whether the judge issues a ruling based on truth or falsehood, in favor of the bribe-giver or against him (Husayni Amili, 7731: Vol. 4, 14).
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