Wannan ana cewa ne kan hukunci da aka takaita, don haka ana yin mutlaki a kan wanda aka takaita. Ba a faɗi haka ba saboda kalmar da ake ɗaukar bayaninta a matsayin siffa ita ce mutlaki, ba kalmar gama-gari ba. Amma kalmar gama-gari, a cikinta ana samun ƙayyadewa, ba takaitawa ba; don haka idan an zo da takaitawa tare da ita, to daga nau'in bayyana wani ɓangare daga cikin ɓangarorinta yake, ba daga nau'in takaitawa ba. Saboda haka, mai bayar da cin hanci, mai karɓarsa da mai shiga tsakani kalmomi ne na gama-gari, ba mutlaki ba. Don haka maganarsa "a hukunci" ba takaitawa ba ce a kansu, har a ce sauran hadisai suna komawa zuwa gare ta. Akasin haka, bayani ne na wani ɓangare daga cikin ɓangarorinsa, kuma wannan ita ce ƙa'ida. Saboda haka dukkan hadisai suna nan a gama-garinsu. Dukkan cin hanci haramun ne, ko an bai wa alƙali ko jami'i ko wasu. Ba wa ɗan sanda cin hanci don kawar da cutarwa yana kama da ba wa alƙali cin hanci. Haka ma cin hanci da ake ba shugaban kamfani domin a ɗauke shi aiki a cikinsa ko kada a kore shi, yana kama da ba wa mai karɓar haraji ko mai yaɗa farfaganda cin hanci don kada ya yaɗa ta. Ba wa shugaban ma'aikata cin hanci don ya sauƙaƙa musu aiki, ko wani abu makamancin haka, yana kama da ba wa ma'aikacin mai kasuwanci da kwastoma ya ba shi domin zaɓa masa sabbin kaya daga cikin kayan, ko ba wa ma'aikacin buga littattafai da marubuci ya ba shi don ya inganta aikinsa ba tare da sanin mai wajen buga littattafan ba. Duk waɗannan cin hanci ne, duk kuma haramun ne, domin kuɗi ne da ake karɓa a musanya da aikin da mutum ya wajaba ya yi, ba tare da musanya daga wanda ake yi wa aikin ba. Haka ma yana shiga cikin cin hanci abin da wasu suke biya ga wanda yake da iko a gaban jami'i don ya yi amfani da matsayinsa a wajensa domin ya biya masa buƙatarsa. Amma ba jami'in ne yake karɓar kuɗin ba; mai karɓar kuɗin shi ne wanda yake magana da jami'in, sai a biya shi kuɗi a musanya da maganarsa da shi. Wannan ma cin hanci ne, domin wannan kuɗi ana bayar da shi ne a madadin aiwatar da wata cancanta daga wanda ya wajaba a kansa ya cika ta, don haka yana zama cin hanci ko mai aiwatar da cancantar ya karɓa ko bai karɓa ba. Ba sharaɗi ba ne wajen tabbatar da cewa kuɗin cin hanci ne cewa wanda ya aiwatar da cancantar da kansa ne ya karɓa; sharaɗin da ake buƙata shi ne a bayar da wannan kuɗin a madadin aiwatar da aikin, ko wanda ya karɓa ya zama abokinsa ko wanda yake da iko a gabansa ko danginsa ko shugabansa ko wani ban da waɗannan, domin abin da ake dubawa wajen tabbatar da cewa kuɗi cin hanci ne shi ne ana karɓar sa a madadin aiwatar da wata cancanta da ya kamata a aiwatar da ita ba tare da musanya daga wanda ke aiwatar da ita ba.
So this is restricted in judgement so the absolute is applied on the restricted. This is not said because the word whose description is considered a description is the absolute/unrestricted not the general word. As for the general word, specification occurs therein not restriction; so if there comes a restriction with it then it is from the type of stating clearly (tansees) one of its units (afrad) not from the type of restriction. Hence the word briber, bribe-taker and mediator are general words and not unrestricted words, thus his statement “in judgement” is not a restriction for it such that the remaining ahadith are carried upon it. Rather it is stating clearly a unit among its units and this is the rule, so all the ahadith remain general and they remain in their generality. So all bribery is forbidden whether to the judge or official or others. Bribing the policeman to repel harm is like bribing the judge and the bribery of the director of a company so as to be employed therein or so that he is not dismissed is like bribing the collector of taxes or conveyor of propaganda so as not to convey it. Bribing the head of workers so as to lighten the work for them or other than that like bribing the worker of the trader given to him by the customer in exchange for selecting for him new goods among the goods, or the worker of the printing press by the writer of a book to perfect his work without the owner of the printing press. All these are bribery and all are forbidden because it is money taken in exchange for performing an action he is obliged to perform without exchange from the one on whose behalf he is performing the action. It enters into bribery what some of them pay to someone with authority before an official to use his influence before him to fulfil his need, but it is not the official who takes the money but rather the one taking the money is the one who talks to the official so money is paid to him in exchange for his talking to him. This is also bribery because this money is given in exchange for executing a benefit from the one upon whom it is obligatory to fulfil it so it is bribery whether the one who executed the benefit took it or not. It is not a condition in verifying the money being bribery that the one who directly performs the execution of the benefit; rather the condition in the money being bribery is that this money be given in exchange for executing the action whether the person who takes it or his friend or the one with authority before him or his relative or boss or other than these since the value in verifying the money being bribery is that it is taken in exchange for executing a benefit to be executed without exchange from the one executing it.
Irin wannan haramcin yana kama da cin hanci ta fuskar kyauta da ake bai wa alƙalai, gwamnoni da makamantansu, har wasu malamai suka ɗauke ta a matsayin cin hanci, saboda tana kama da shi wajen kasancewar kuɗi ne da ake karɓa domin aiwatar da wani aiki da ya zama wajibi a aiwatar da shi ba tare da musayar wani abu daga wanda ake aikin dominsa ba. Bambancin da ke tsakanin cin hanci da kyautar da ake bai wa alƙalai, gwamnoni da makamantansu shi ne: a cin hanci, ana bayar da kuɗi ne a madadin cika wata amfani, alhali a kyautar alƙalai, gwamnoni da makamantansu, ana bayar da dukiya daga mai amfanin ba a madadin amfanin ba, sai dai saboda wanda ake bai wa kyautar shi ne ke sa ido a aiwatar da amfanin da kansa ko ta hannun wakilansa, ko an ba shi kyautar yana son a aiwatar da wani takamaiman amfani, ko bayan an aiwatar da wani takamaiman amfani, ko kuma yana son a aiwatar da amfani idan ya faru. Saboda haka cin hanci da kyautar da ake bai wa alƙali da makamantansa suna kama da juna, kuma ɗayan an yi masa kiyas ɗin ɗayan. Sai dai a gaskiya akwai wani bambanci a tsakaninsu. An zo da haramcin kyautar da ake bai wa alƙali, gwamna da makamantansu a fili a cikin hadisai. Al-Bukhari ya ruwaito daga Abu Hamid As-Sa'idi.
Similar to bribery in forbiddance is the gift gifted to the judges, governors and their like until some of them counted it as being from bribery because it resembles it in its being money taken in order to execute an action obliged to be executed without exchange from the one for whose sake he is executing the action. The difference between bribery and the gift presented to judges, governors and their like is that in bribery money is given in exchange for fulfilling the benefit whereas in the gifts to judges, governors and their like, property is given therein from the owner of the benefit not in exchange for the benefit but because the one being gifted practically supervises the executing of benefits by himself or his mediators whether he is gifted desiring the execution of specific benefit or after executing a specific benefit or desiring the execution of benefits when they occur. Hence bribery and gifts presented to the judge and his like are similar and one is analogised upon the other. However their reality is that there is something of a difference. The forbidding of gifts to the judge, governor and their like came explicitly in the ahadith. Al-Bukhari narrated Abu Hamid As- Saidi