In Islamic law (fiqh), the Arabic term used for corruption is ‘al-fasad’, which is considered as a major sin. Corruption primarily violates the rights of individuals and communities and is against the divine command (Shari’ah). Wrong actions like fraud, embezzlement, bribery, extortion, nepotism, cronyism, appropriation of public assets and property for private use, influence peddling etc. are considered as corruption. All these activities are prohibited and punishable acts in Islam. Therefore, Islam, a complete code of life, provides guidelines for identifying corruption and its reasons. Most importantly, it shows the way to overcome it, aiming to build a better society.

Corruption: How Islam prevents itMuslim scholars categorise corruption mainly into two types. The first type of corruption is financial corruption (al-fasadu al-maliu), which includes misuse and misappropriation of wealth and money, such as bribery, embezzlement, money laundering, tax evasion etc. The second type of corruption is moral corruption (al-fasadu al-akhlaqu). It includes misdeeds like lying, cheating, slandering, exploitation etc. All these undermine societal values and norms. Both types of corruption impact a society and social life negatively. Practices such as injustice, inequality, moral degradation etc. become common, eroding trust and cohesion within communities. Therefore, it must be controlled for establishing a healthy and harmonious society.

Both sources of Islamic knowledge, the Qur’an and Hadith, talk about corruption. The Qur’an contains numerous verses on corruption. Additionally, the Prophetic teachings condemn corruption and exhort the believers to uphold justice, honesty, and righteousness. Allah (SWT) talks about the gravity of financial corruption and its harmful impact on society. The Qur’an states: “And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” (Surah al-Baqarah, 2: 188)

Furthermore, the Qur’an states the significance of justice in governance. It says: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” (Surah an-Nisa, 4:58) This order is for all believers, but particularly for those in authority, that they should act justly and ensure that corruption is neither practiced nor tolerated in any way.

Prophet Muhammad (PBUH) also emphasised the importance of honesty, integrity, and accountability in both public and private affairs. One day, He (PBUH) went to observe a market and found a man selling dried flour mixed up with wet flour.  Thereupon, he (PBUH) said, “The one who cheats us is not one of us.” (Sahih Muslim, Hadith no. 63) Prophet Muhammad (PBUH) also warned against the perils of bribery saying: “May the curse of Allah be upon the one who offers a bribe and the one who takes it.” (Sunan Abu Dawud, Hadith no. 3580). Another Hadith reports the Prophet’s disapproval of those who misuse public funds: He (PBUH) said: “Whoever we appoint in a position, and we provide him with sustenance, then whatever he takes besides that is considered as illicit gain’” (Abu Dawood, Hadith no. 2943).

As corruption is a punishable act, Islamic law prescribes various types of punishments for the sin. In Islamic law, there are mainly two types of punishment such as fixed punishments (hudud) and discretionary punishments (Ta’zir). The corruption is not in the category of hudud such as other punishable acts like theft but in ta’zir. The judge’s (Qadi’s) decision considering the nature of offence and its harmfulness will be applicable for corruption. Therefore, the punishment can range from fine to imprisonment. The primary aim for this punishment is to control the corruption and rectify the criminal. The judge (Qadi) is responsible to assess each case individually to ensure justice and proportionality. He will, thus, also be accountable for his judgement.

To control corruption, various initiatives can be taken. The authorities can organise awareness programmes, enforce laws, promote ethical and moral values etc. Educators can play a good role here by instilling into students a sense of integrity, transparency, social responsibility and accountability for both this world and the hereafter. Finally, institutional framework, independent judiciary system, formation of anti-corruption agency can help in this regard.

Besides, it must be remembered that the position one is holding in this world may not hold him accountable for his wrongdoings now but on the day of judgement, everybody will be asked about everything he has done in this life. The Qur’an states: “And it will be said, “Read your record. You alone are sufficient this Day to take account of yourself.” (Surah al-Isra, 17:14) Therefore, in Islamic law, accountability is very much important. The Prophet (PBUH) said: “Each of you is a shepherd and is responsible for his flock. The leader of a people is a guardian and is responsible for his subjects....” (Sahih Bukhari, Hadith no. 7138).

To conclude, it can be said that corruption is a threat to all societies. It must be controlled. Following Islamic teaching can help people to keep away from causing corruption. It should be kept in our mind that what we are achieving through corruption will not benefit us in the hereafter. Our family members, relatives who are the beneficiaries of all one’s worldly achievements will not take any responsibility of answering the question before the Almighty.  May Allah guide us on the right path!

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The writer is a scholar in Islamic views on contemporary issue