This verse implies a general, and very important Islamic principle which may govern all the economical affairs, and covers most of the other religious jurisprudence problems. It says: ``Do not eat out your properties among yourselves for vain and frivolous uses.''

      In a general sense of meaning, the verse implies a divine prohibition, in order to prevent getting possession of other's properties in a wrong and unrightful manner. This involves all transactions and bargains that are not based on wisdom and justice. This verse is connected with that of the fast, because the greed of wealth and property in man, is classified among the other three primal needs of him that are to be restrained during the fasting day. These were mentioned as eating, drinking, and sexual intercourse. In the preceding verse it was prohibited to eat other people's property, and not only when you fast, but so far as you live; and both of these prohibitions are branches of piety.

      Through this verse, man is strictly forbidden to use his property for corrupting others - the judge or those in authority, so as to obtain some material gain, even under the cover and protection of the law: - ``Giving some of your property to judges in order to eat some of people's wealth sinfully, while you know.''

BRIBERY; THE SOCIAL CALAMITY

      One of the great calamities that has always afflicted Man, is BRIBERY, which is a great obstacle to social justice in the world. It is obvious that, where the doors of bribery are kept open rules and laws will give negative results, and will be a play-toy in the hands of the wealthy and men of power. This is why in Islam, it has been declared as a heinous sin; and strictly unlawful. Being so ugly in fame and form, the bribery manifests itself, under some good looking masks and titles such as offer, gift, remuneration and etc. and all of these phases and shades of bribery are unlawful for a Muslim.

      It is written in NAHJULBALÄGHE, that ASHAS-IBN-GHIAS, in order to win a judgement in the court, resorted to bribery, and in the night time went to HAZRAT ALI, with a pot of sweet, or what he called it a present.

      Seeing that; HAZRAT ALI (As) became furious, and said: ``MOURNERS mourn on your death! (DOWN WITH YOU) Have you come thus to deceive me!? Upon my God, if the seven continent plus all that exists under the skies be given to me, for taking out a grain out of the mouth of an ant by oppression and unjustice, I won't do that. To me your world seems less than a chewed leaf of grass which is in the mouth of a grasshopper! What has Ali to do with the mortal bounties, and the fast moving pleasures of the world.''

      Islam has condemned bribery in all its forms and phases.

      (In prophet's history we read that, he appointed one of the Muslims to collect the TITHE, (alms-tax) from the tribe of Azod. When the THITHE COLLECTOR returned he kept some of the alms that were collected for himself, and gave the rest to the PUBLIC PURSE. When the prophet questioned him that why did he keep those things for himself, he answered: ``Those were gifts presented to myself by people, and they had nothing to do with alms and tithes!'' The prophet then told him: ``If you are truthful in what you say, why didn't you then sit in your house, or in your father's or mother's house, and wait for people to bring to you their gifts?'' the prophet then continued saying:

      ``The judges and governors, or rulers who are kings' officials and authorities, should consider themselves at home and void of rank and position: Then whatever people may bring them in such a state, as gifts and presents it is theirs. But they have to reject that which is not sent to them in their mother's house when they are out of position.''

MEARÄJ-AL-SAADAT, PAGE 165

BY: MOLLA AHMAD NARÄGHI

(TRANSLATOR'S NOTE)