This excerpt is taken from Dr. Yusuf al-Qaradawi's book Halal and Haram in Islam, translated into Urdu by Muhammad Tahir Naqash.
The Sanctity of Wealth and Property
There is no harm in a Muslim accumulating as much wealth as he wishes, provided that this accumulation is done through lawful means and the sources of income are also lawful.
In some religions, it is said:
A wealthy person will not enter the kingdom of heaven until he passes through the eye of a needle.
In contrast, Islam says:
نعم المال الصالح للرجل الصالح
"Good wealth is for a good person."
Reference: Musnad Ahmad: 197/4. Mustadrak Hakim: 2/2. Sharh al-Sunnah: 2495
Where Islam acknowledges lawful ownership for the individual, it also provides legal protection for it and, through moral guidance, prevents encroachment, theft, and deceitful increase in others' wealth. The Messenger of Allah, peace be upon him, stated the sanctity of life, wealth, and honor all in the same context.
Reference: Bukhari, Book of Expeditions, Chapter: Farewell Pilgrimage, Hadith: 4406. Muslim, Book of Blood Money, Chapter: Emphasizing the Prohibition of Bloodshed, Honor, and Wealth, Hadith: 1679
He declared theft to be contrary to faith. He said:
A thief does not steal while being a believer.
Reference: Bukhari, Book of Hudud, Chapter: What to Avoid Regarding Hudud, Hadith: 6772. Muslim, Book of Faith, Chapter: Explaining the Loss of Faith by Sins, Hadith: 57
The Quran has prescribed the punishment for theft:
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنَ اللَّهِ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
"And cut off the hands of the thief, male or female, as a recompense for what they have done and as a deterrent from Allah. And Allah is Exalted in Might and Wise."
Reference: (Surah Al-Ma'idah: 38/5)
And the Prophet, peace be upon him, said:
It is not permissible for a Muslim to take even a stick (a piece of wood) from someone without their consent.
Reference: Musnad Ahmad: 5/425. Sahih Ibn Hibban, Mawarid: 1166. Al-Ihsan: 587/7
And the divine command is:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ
"O you who have believed! Do not consume one another's wealth unjustly, except by mutual consent through trade."
Reference: (Surah An-Nisa: 29)
Bribery is forbidden
Bribery is also a form of unlawfully consuming people's wealth. Bribery means offering wealth to a person in authority or a government employee so that they make a decision in favor of the giver or against their opponent, or delay the opponent's work, etc.
Islam has declared bribery forbidden for rulers and government assistants. Neither giving nor accepting bribes is permissible. Likewise, acting as an intermediary between the two is also prohibited.
Allah Almighty says:
وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ
"Do not consume one another's wealth unjustly, nor present it before the rulers in order that you may knowingly consume a portion of the wealth of others sinfully."
Reference: (Surah Al-Baqarah: 188)
And the Prophet Muhammad (peace be upon him) said:
لعنة الله على الراشي والمرتشي فى الحكم
"May Allah curse the one who gives a bribe in matters of governance and the one who takes it."
Reference: Musnad Ahmad: 387/2, 388; Tirmidhi, Book of Judgments, Chapter on the one who gives and the one who takes a bribe, Hadith: 1336
Sayyiduna Thawban (may Allah be pleased with him) said:
لعن رسول الله الراشي والمرتشي والرائش
"The Messenger of Allah (peace be upon him) cursed the one who gives a bribe, the one who takes a bribe, and the one who acts as an intermediary between them."
Reference: Musnad Ahmad: 279/5; Mustadrak Hakim: 103/4; Musnad Al-Bazzar: 1353, and its chain is weak
If the bribe taker accepts a bribe while committing oppression and injustice, then the severity of his sin is doubled. And if he takes it with the intention of doing justice, then it is his responsibility to do justice, and accepting wealth in return is out of the question.
The Messenger of Allah (peace be upon him) sent Sayyiduna Abdullah bin Rawahah (may Allah be pleased with him) to the Jews to determine the amount of tax. The Jews offered him some wealth, but he replied firmly: The bribe you have offered is forbidden. We do not accept bribes.
Reference: Muwatta Imam Malik: 703/2, Book of Agriculture, Chapter on Agriculture, Hadith: 2. Its chain is mursal and also narrated by Ahmad: 367/3 with a connected chain
The prohibition of bribery and the severe rulings of Islam regarding those involved in this sin are not surprising, because the prevalence of bribery in any society is equivalent to the prevalence of oppression and corruption in that society. Because decisions are made against the truth by taking bribes, and what should be done later is done earlier, and what should be done earlier is delayed. The result is that instead of creating a spirit of fulfilling duties in society, a spirit of self-interest is created.
Presenting Gifts to Authorities
Islam declares bribery to be forbidden regardless of its form or name. Presenting bribery under the name of a gift does not change its prohibition into permissibility.
The Hadith states:
من استعملناه على عمل فرزقناه رزقا فما أخذه بعد ذلك فهو غلول
“Whoever we appoint for a task and provide for his livelihood, then whatever he takes beyond that is betrayal.”
Reference: Abu Dawood, Kitab al-Kharaj, Chapter on Workers' Provisions, Hadith: 2943
When a gift was presented to Sayyiduna Umar ibn Abdul Aziz (may Allah have mercy on him), he returned it. When it was said to him that the Messenger of Allah (peace be upon him) used to accept gifts, he replied: The gifts were for the Prophet (peace be upon him), but for us, they are bribes.
The Messenger of Allah (peace be upon him) sent an agent to collect the charity of the tribe of Azd. When he returned, he had kept some wealth for himself and said: This is for you people and this is a gift for me. The Prophet (peace be upon him) was angry and said: If you were truthful, you would have stayed in your father’s or mother’s house and then see if the gift comes to you or not. Then he said:
مالي استعمل الرجل منكم فيقول: هذا لكم وهذا لي هدية ألا جلس فى بيت أمه ليهدى له، والذي نفسي بيده لا يأخذ احد منكم شيئا بغير حق إلا أتى الله يحمله يوم القيامة ببعير له رغاء أو بقرة لها خوار أو شاة تبعر - ثم رفع يديه حتى رؤي بياض إبطيه ثم قال: اللهم هل بلغت
“What is the matter with the person whom I appoint as an agent that he says: This is for you and this is a gift for me? He did not stay in his mother’s house so that the gift would come to him! By the One in Whose hand is my soul! Whoever among you takes anything without right will come on the Day of Resurrection carrying that wealth upon himself. So beware that none of you comes on the Day of Resurrection carrying a camel, a cow, or a goat on his neck while these animals are crying out. Then the Prophet (peace be upon him) raised his hands until the whiteness of his armpits was visible and said: O Allah, I have conveyed (the truth).”
Reference: Bukhari, Kitab al-Ahkam, Chapter on Gifts to Workers, Hadith: 7174; Muslim, Kitab al-Imara, Chapter on Prohibition of Gifts to Workers, Hadith: 1832
Imam Ghazali (may Allah have mercy on him) states:
In view of these strict rulings, a judge and governor should consider themselves as if they are in their parents’ house. Whatever they used to receive while staying in their mother’s house in case of dismissal from office, it will be permissible for them to receive while holding the office. But whatever they know is received because of the office, taking it is also forbidden. As for gifts from friends about which there is doubt whether they would be received if dismissed or not, they are doubtful, and every believer should avoid them.
Reference: Ihya Ulum al-Din, Kitab al-Halal wal-Haram: 137/2
Bribery to Remove Oppression
If a person is being wronged and there is no way to obtain their right except through bribery, or if they are being oppressed and the only possible solution is through bribery, then in such a case it is best to exercise patience until Allah Almighty creates a better way for the removal of oppression and the attainment of the right. However, if due to this compulsion they have to give a bribe, then the sin lies on the one who takes the bribe and not on the one who gives it, provided that they have tried all other means and those have proven fruitless, and also that they give the bribe to remove oppression or to obtain their right, not to cause harm to others.
Some scholars cite a hadith in this regard in which the Prophet Muhammad (peace be upon him) said:
"None of you passes by charity money pressed under his arm while it is a fire for him." Sayyiduna Umar (may Allah be pleased with him) asked: O Messenger of Allah! If it is a fire for him, then how do you give it? He said: What can I do? They ask persistently and do not leave me alone, and Allah Almighty does not like that I act stingily."
Reference: Musnad Ahmad: 16/3-4. Sahih Ibn Hibban, Mawarid: 848. Al-Ihsan: 174/5-175. Musnad Abi Ya'la: 1327. Musnad Al-Bazzar: 924, 925
When the pressure and insistence caused the Messenger of Allah (peace be upon him) to give charity, knowing that it was a fire for the receiver, then why would it not be permissible to accept the pressure of removing oppression and recovering one's lost right?
It is forbidden to be wasteful with your wealth
Just as the property of others is sacred, similarly a person’s own property is also sacred. It should neither be wasted nor scattered here and there through extravagance. The wealth of individuals includes the rights of the entire Ummah (the poor and needy), and after all owners, the Ummah is its owner. Therefore, Islam has given the Ummah the right to prevent the wealth of foolish people from being wasted.
The Quran says:
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
“And do not give your property, which Allah has made a means of support for you, to the foolish, but feed them and clothe them and speak to them words of kindness.”
Reference: (Surah An-Nisa: 5)
In this verse, Allah addresses the Ummah and says أَمْوَالَكُمُ (your wealth) even though apparently it is not theirs. But since in reality the wealth of individuals collectively belongs to the Ummah, therefore أَمْوَالَكُمُ was said.
Islam is a religion of justice and moderation, and the Muslim Ummah is a moderate Ummah. Muslims adopt the path of moderation in every matter. For this reason, Allah has forbidden the believers from extravagance and wastefulness. Also, stinginess and miserliness have been prohibited.
He said:
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
“O children of Adam! Wear your adornment at every masjid and eat and drink, but do not be excessive. Indeed, Allah does not like those who commit excess.”
Reference: (Surah Al-A’raf: 31)
Extravagance is spending on things that Allah has declared forbidden, whether in small or large amounts, such as alcohol, drugs, vessels of gold and silver, etc., or wasting wealth on oneself and others, even though the Prophet ﷺ forbade wasting wealth.
Reference: Bukhari, Kitab al-Riqaq, Bab Ma Yakrah min Qeel wa Qaal 6473; Muslim, Kitab al-Aqdiyah, Bab al-Nahy ‘an Kathrat al-Masa’il, Hadith: 593/14
Or spending excessively on things that are not needed to the extent that one’s hands become empty.
Imam Razi, may Allah have mercy on him, while explaining the verse يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلِ الْعَفْوَ
Reference: (Surah Al-Baqarah: 219)
, writes: In this verse, Allah has taught people the proper manner of spending. Accordingly, addressing the Prophet ﷺ, He said:
“Give the relative his due, and the poor and the traveler, and do not squander wastefully. Indeed, the wasteful are brothers of the devils.”
Reference: (Surah Al-Isra: 26)
And He said:
“Do not make your hand tied to your neck, nor stretch it forth completely.”
Reference: (Surah Al-Isra: 29)
Also He said:
“They who spend are neither extravagant nor stingy.”
Reference: (Surah Al-Furqan: 67)
And the Prophet ﷺ said: When any one of you has wealth, he should begin spending on himself, then on those under his care, and then on others.
Reference: Muslim, Kitab al-Zakah, Bab al-Ibtida’ fi al-Nafaqah bi al-Nafs Thumma Ahluh, Hadith: 997
He also said:
“The best charity is that which leaves the giver wealthy (after spending).”
Reference: Musnad Ahmad: 434/3; Tabarani fi al-Kabir: 149/12; agreed upon with another wording, see Bukhari: 1427; Muslim: 1034; also reported by Abu Dawood in Zakah: 1676 with wording “The best charity is that which leaves the giver wealthy” narrated by Abu Hurairah, may Allah be pleased with him
Sayyiduna Jabir bin Abdullah, may Allah be pleased with him, says: Once we were in the presence of the Messenger of Allah ﷺ when a man brought gold the size of an egg and said: Accept this as charity. By Allah! I have nothing else. The Prophet ﷺ turned away from him. But the man came again, so the Prophet ﷺ said: Bring it, and then took it in anger and threw it in such a way that if it had hit anyone, it would have caused injury. Then he said: “Some of you bring all their wealth and then sit begging in front of people. Charity is that which maintains the wealth of the giver. Take it; we do not need it.”
Reference: Abu Dawood, Kitab al-Zakah, Bab al-Rajul Yukhrij min Malihi, Hadith: 1673; Sunan al-Darimi: 391/1; Mustadrak Hakim: 413/1 (chain weak)
The Prophet ﷺ used to keep a year’s supply of food for his household.
Reference: Bukhari, Kitab al-Nafaqat, Bab Habs al-Rajul Qut Sanah ‘ala Ahlihi, Hadith: 5357; Muslim, Kitab al-Jihad, Bab Hukm al-Fay, Hadith: 1757
Scholars say:
Virtue lies between excess and deficiency. Spending more than necessary is wastefulness, and spending too little is stinginess. The best state is moderation, and this is the meaning of قُلِ الْعَفْوَ. Keeping this subtle point in mind is the foundation of the Shariah of Muhammad because the Shariah of the Jews is entirely based on strictness, and the Shariah of the Christians is entirely based on leniency. The Shariah of Muhammad is moderate in all these matters. That is why it is the most perfect Shariah compared to all others.
Reference: Tafsir Razi, Vol. 6, p. 51
