Allah Maɗaukakin Sarki yana cewa: {Kada ku ci dukiyoyinku a tsakaninku da ƙarya, kada kuma ku aika da su ga alƙalai don ku ci wani ɓangare na dukiyar mutane da zalunci, alhali kuna sane.} (Al-Baqarah: 188)

Allah Most High says, {And do not eat up your property among yourselves for vanities, nor use it as a bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.} (Al-Baqarah: 188)

Musulmi an haramta masa ya ba alkali ko jami'in gwamnati cin hanci domin ya samu hukunci ba bisa adalci ba a kansa a kan abokin hamayyarsa, ko kuma ya cinye dukiyar wasu ba bisa ka'ida ba, alhali yana sane da haramcin wannan aiki.

Muslims are prohibited to bribe a judge or a public officer to unfairly obtain a decision in favor of one's self against a rival or to unlawfully consume the property of others while they are aware of the prohibition of this act.

Daga Abu Hurairah (Allah ya yarda da shi) cewa Manzon Allah ﷺ ya ce: "La'anar Allah tana kan wanda ya ba da cin hanci, da kuma alkalin da ya karɓa."

On the authority of Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (pbuh) said, "Allah's curse is on the one who offers the bribe and on the judge who accepts it.” 1

Daga Abdullahi Ibn Amr (Allah ya yarda da shi), ya ce: "Manzon Allah ﷺ ya la'anci wanda ke ba da cin hanci da wanda ke karbarsa."2

On the authority of 'Abdullah Ibn 'Amr (may Allah be pleased with him) that, "The Messenger of Allah (pbuh) cursed the one who offers the bribe and the one who receives it.”2

Duk da haka, malaman Musulunci sun tabbatar da cewa cin hanci haramun ne idan yana da manufar cin dukiyar wani ko hakkinsa ba bisa ka'ida ba. Saboda haka, idan mutum ya tsinci kansa a halin da duk hanyoyin gyara wata cutarwa da aka yi masa, ko karɓo wani hakki da aka hana shi, an toshe su sai ta hanyar biyan cin hanci, to zunubinsa ba zai rataya a wuyansa ba, sai dai a kan wanda ya karɓi cin hancin.

However, the Muslim scholars affirm that bribery is prohibited when it is aimed at consuming other's property or rights unfairly. Thus, if someone finds himself in a situation in which all avenues of redressing a wrong done him, or recovering a right which has been forfeited, are blocked except through the payment of a bribe, the sin of it will not be on him but on the recipient of the bribe.

Wata riwayar hadisi daban ta bayyana cewa: "Manzon Allah ﷺ ya la'anci duk wanda ya shirya biyan cin hanci." Haka kuma, abin da aka ambata a sama game da hukuncin wanda ya bada cin hanci, ya shafi wanda ya shirya shi, wato idan an yi shi ne domin samun manufa ta gaskiya, to ba zai yi zunubi ba; haka kuma akasin haka.

Another narration of the hadith explains that "The Messenger of Allah (pbuh) cursed also the one who arranges for the payment of a bribe. " Furthermore, what is mentioned above concerning the ruling of the one who offers a bribe applies to the one who arranges it, i.e., if it is aimed at obtaining fair ends, he would be sinless; and vice versa.

Kyaututtuka ga jami'an gwamnati wani nau'i ne na cin hanci. Abu Umamah Al-Bahili (Allah ya yarda da shi) ya ce: Manzon Allah ﷺ ya ce: "Duk wanda ya yi shiga tsakani a madadin ɗan'uwansa, sannan ya ba shi kyauta, to ba komai ba ne face riba mai girma." 3

Gifts to officials are a form of bribery. Abu Umamah AI-Bahli (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "Whoever intercedes on behalf of his brother and therefore he offers him a gift, it would be nothing other than a grievous usury.” 3

Ibn Mas'ud (radiya Allahu anhu) ya ce: "Karɓar kyauta daga ɗan'uwanka saboda biyan buƙatarsa shi ne ainihin ma'anar cin abubuwan da aka haramta." Wata rana Masruq ya nemi Ibn Ziyad ya taimaka masa wajen kawar da wata zalunci da aka yi masa. Bayan ya taimaka masa, Masruq ya ba Ibn Ziyad wani bawa a matsayin kyauta. Ibn Ziyad kuwa ya ƙi karɓar kyautar yana cewa: "Na ji Ibn Mas'ud yana cewa: 'Haramun ne kyautar da ake bayarwa saboda kawar da zalunci daga wani Musulmi.'" Sai ya tambaya: "Ya Abu Abd al-Rahman! Ashe ba a takaita cin hanci ga bayar da cin hanci ga alƙalai kawai ba?" Ya amsa masa: "Wannan na ƙarshen wani nau'i ne na Shirka (haɗa Allah da wani)."1

Ibn Mas'ud (may Allah be pleased with him) said, "To accept a gift from your brother because of fulfilling his need is the precise meaning of consuming the forbidden things." Once Masruq asked Ibn Zyad to assist him in removing a wrong inflicted upon him. Having assisted him, Masruq offered Ibn Zyad a slave as a gift. Zyad, on his part, rejected the gift saying, "I have heard Ibn Mas'ud say, 'Forbidden is the gift offered because of removing a wrong from a Muslim.) "He wondered, "O Abu' Abd AI-Rahman! Is not bribery restricted to offering a bribe to judges!" He replied, "This latter is a form of Shirk (association).”1

Wata rana, wani Bakirista ya zo wajen Imam Abi 'Amr Al-Awza'i (Allah ya yi masa rahama), wanda yake zaune a Beirut, yana korafin sarkin Ba'labak, yana rokonsa ya aika wa sarkin wasika yana umartarsa ya daina zalunce shi. Sai dai Bakiristan ya kawo wa Abi 'Amr kyauta kwalbar zuma. Saboda haka Abi 'Amr ya ce: "Idan kana so, zan ki kyautarka in aika wa sarkin Ba'labak yana umartarsa ya daina zaluntarka; idan kuma kana so, zan karɓi kyautarka." Sai Imam Abi 'Amr ya aika wa sarkin Ba'labak wasika domin ya rage adadin Kharaj (harajin kasa) da ake karɓa daga Bakiristan. Saboda haka, Bakiristan ya karɓi wasikar da kwalbar zumarsa ya tafi wajen sarkin Ba'labak. Bayan sarkin ya karanta wasikar Abi 'Amr, sai ya rage dirhami 30 daga Kharaj na Bakiristan.

Once, a Christian man came to Imam Abi 'Amr AI-Awza'i (may Allah bestow mercy on him), who was living in Beirut, complaining of the ruler of Ba'labak and asking him to send to the ruler ordering him to stop from doing wrong to the Christian man. However, the Christian man brought with him a bottle of honey as a gift to Abi 'Amr. Therefore, Abi 'Amr commented, "If you wish I would refuse your gift and send to the ruler of Ba'labak ordering him to stop from oppressing you; and if you wish I would accept your gift. Imam' Abi 'Amr send to the ruler of Ba'labak to reduce the amount of Kharaj (land-tax) from the Christian. Consequently, the Christian took the letter and his bottle of honey and traveled to the ruler of Ba'labak. Having read the letter of Abi ' Amr, the ruler reduced 30 Dirhams from Kharaj of the Christian man.