3 – The one who takes the bribe, the one who gives it, and the intermediary between them are all under a curse. Al-Tirmidhi narrated (1337) with a sound chain from Ibn ʿAmr that “the Prophet ﷺ cursed the bribe-giver and the bribe-taker”—Abu Bakr added: “and the rāʾish, the go-between who arranges the deal.”

4 – This ḥadith shows that bribery is among the major sins, for a curse is pronounced only upon a grave offense.

5 – Al-Bahūtī said in Sharḥ al-Iqnāʿ: “It is unlawful for the rāshī (bribe-giver) to pay in order to secure an unjust verdict or to fend off a rightful claim, just as it is forbidden for a judge to accept a gift except from someone who used to give him gifts before he assumed office and has no case pending before him.”
Shaykh al-Islām said: “The scholars unanimously agree that a judge may not accept a bribe, whether he rules justly or unjustly. If he accepts a bribe or a gift in a situation where acceptance is forbidden, he must return it to its owner.” Shaykh Taqī al-Dīn added: “If the owner is unknown, the money should be spent on projects that benefit the Muslims.”

6 – The ḥadith is also proof that it is permissible to curse sinners from among those who face the qiblah. As for the saying, “A believer is not one who curses,” it refers to cursing those who do not deserve to be cursed.