CORRUPTION AND EFFORTS TO ERADICATE

IN ISLAM

Used to fulfill the duties of lecturers in Islamic Religious Education courses

Lecturer:

Compiled By:

1. DESI AWALIYA FARHANI NPM

2. HILDA PRASTIKA NOR A NPM 2210190434

ACCOUNTING EDUCATION STUDY PROGRAM

FACULTY OF ECONOMICS AND BUSINESS
 FOREWARD
In the name of Allah, the Most Gracious, the Most Merciful, we hereby
express our gratitude for His presence who has bestowed His grace on us, to be
able to complete the Islamic Religious Education paper which we entitled
"Corruption and its Eradication Efforts in Islam".

As for the Islamic Religious Education paper on "Corruption and its

Eradication Efforts in Islam" we have tried as much as possible and of course with
the help of many parties, so as to facilitate the process of making this paper,
therefore we express our deepest gratitude to all parties who helped us in making
this Islamic Religious Education paper.

Finally, the authors hope that this paper on "Corruption and its Eradication
Efforts in Islam" can be taken advantage of so that it can inspire readers. In
addition, we are waiting for your criticisms and suggestions to improve this paper
later.

Surabaya, 17 October
2022

Author

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 TABLE OF CONTENS

FOREWARD...........................................................................................................2

TABLE OF CONTENS...........................................................................................3

CHAPTER I INTRODUCTION..............................................................................4

1.1 Background of Paper.................................................................................4

1.2 Problem Formulation.................................................................................5

1.3 Purpose of the Paper..................................................................................5

CHAPTER II THEORY AND DISCUSION..........................................................6

9.1 Corruption: Definition, Variety and Law.......................................................6

9.1.1 Definition of Corruption.........................................................................6

9.1.2 Form of Corruption.................................................................................7

9.1.3 Corruption Law.....................................................................................10

9.2 Motive for Corruption..................................................................................10

9.2.1 Internal Motiv.......................................................................................10

9.2.2 External Motive.....................................................................................10

9.3 The Danger of Corruption for Life..............................................................11

9.4 Holding to the Pries......................................................................................12

CHAPTER III CLOSING......................................................................................13

3.1 Conclusion...................................................................................................13

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 CHAPTER I
INTRODUCTION
1.1 Background of Paper
It is estimated that corruption has arisen since humans have known an
organized system of living together. These historical facts can be seen from
historical records, some of which are scattered in the holy books. Even the
Muslims in the Medina period, which was an organized society in a city-state with
an agreed constitution, the development of the definition of corruption is also
marked by a number of religious interpretations of the crime. Scholars, for
example, analogize corruption with al-ghulûl, a theme that is referred to from the
holy book

Al-Quran and Hadith of the Prophet. They generally elaborate on the

meaning of alghulûl with a number of interpretations that are meaningful with the
notion of corruption as defined by experts from various disciplines with their
respective perspectives.

The representation of the definition of corruption that is elaborated on the

term al-ghulûl can be observed for example in the Fatwa of the Indonesian Ulema
Council (2001) on “al-Ghulûl” (Corruption) and “arRisywah” (Bribery). In 2001,
the MUI issued a special fatwa related to al-ghulul (corruption), ar-risywah
(bribery), and giving gifts to officials. In the fatwa, the MUI emphasized that
corruption and the practice of sua were "very strictly" forbidden in religion.
Meanwhile, giving gifts to officials should be avoided because officials have
received rewards and facilities from the state for their duties.

According to NU scholars, ar-risywah can change what is right into wrong

or vice versa, while al-ghulul (corruption) is not the same as ar-risywah (bribery)
not bribing but taking money that should go into the state treasury but goes into
the 'pocket' alone.

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1.2 Problem Formulation
1. What is the definition of corruption in Islam?
2. What are the Forms of corruption according to the islamic view?
3. what is the law of corruption in view islam?

1.3 Purpose of the Paper

1. Know and understand what is the law of corruption in the view of Islam.
2. Increase knowledge and understanding of various forms of corruption in
the view of Islam.
3. Changing perceptions and attitudes towards corruption.
4. Form the new skills and abilities needed to fight corruption.

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 CHAPTER II
THEORY AND DISCUSION
9.1 Corruption: Definition, Variety and Law
9.1.1 Definition of Corruption
The Indonesian treasury changed the Dutch word corruptie, which
originally meant corruption.The Big Indonesian Dictionary (KBBI)
defines corruption as the theft or abuse of public funds (by businesses,
foundations, etc.) for one's own or other people's benefit.

The word "corruption" in Arabic is frequently translated as

"bribery," which is also the meaning of the words "rishwah" and "ikhtila,"
both of which mean "damage." A bribe is the gift of something so that the
recipient of the money can act in accordance with the request of the giver
even though it is against the law.

If someone accepts a present from someone with the intent to

persuade them to take a position that is advantageous to the gift giver, that
person has likely engaged in corruption.It is possible to classify someone
who offers a present in exchange for payment as engaging in corruption.

Even in the history of Islam, it cannot be separated from the

problem of corruption. This matter seen in the era of the Caliphate of
Khulafa al-Rashidin, precisely in the era of the caliphate Umar bin Khatab
which he ordered some of the companions to control the assets of
government officials. . In Indonesia too, there are so many names of
officials involved in corruption, although at first they always boasted with
their jargon promising various kinds of sweet promises to the people, but
in the end they were also the ones who killed the people's trust in officials.
Political officials enthusiastically and loudly say “say no to corruption”, as
if they are competing to rid the Indonesian government and nation of
corruption, but they are also competing to commit acts of corruption.

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Allah SWT says in QS. An-Nisa verse 29:

which means: " Hello, you who believe, do not divide your wealth among
yourselves in a vanity way, except by way of commerce which is carried
out voluntarily between you.
9.1.2 Form of Corruption
In the Qur'an, described verses relating to the form of corruption by
looking at corruption definitively in the present context. The forms of
corruption in the Qur'an include:

1. Ghulu
Including corruption in the Qur'an, one of which is in the
form of Al-Ghulul mentioned in Q.S Ali Imran (3): 161:

ِ ‫ان لِنَبِ ٍّي اَ ْن يَّ ُغ َّل َۗو َم ْن يَّ ْغلُلْ يَْأ‬

‫ت بِ َما َغ َّل يَ ْو َم ْالقِ ٰي َم ِة ۚ ثُ َّم‬ َ ‫َو َما َك‬

ْ ‫ت َوهُ ْم اَل ي‬ ٰ
‫ُظلَ ُم ْو َن‬ ٍ ‫تُ َوفّى ُكلُّ نَ ْف‬
ْ َ‫س َّما َك َسب‬

Meaning: "And it is not possible for a prophet to betray (in matters

of war booty). Whoever betrays, surely on the Day of Resurrection
he will bring what he betrayed. Then everyone will be fully
recompensed according to what he did, and they will not be
wronged.”

Al-ghulul is the act of embezzling the state treasury or

baitul mal or in Islamic historical literature it is called by stealing
the spoils of war or hiding some of it to be owned before delivering

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 it to the place of distribution. The word "ghulul" in the text of the
hadith is fraud,

2. Akl al-Mal bi al-Bathil (Eating Wealth with Bathil)

Lafaz al-bathil is etymologically the reverse of right,
denoting injustice, harm, and performing pointless activities.Lafaz
al-bathil is defined by Al-Suyuth as the unfair act of devouring
another person's property.The verse also explains the definition of
bribery, namely how to get what you want by buying off judges or
other individuals who can help you get what you desire.

This is mentioned in Surah al-Baqarah (2): 188

Meaning: "And do not eat the wealth among you in a vanity way,
and (don't) bribe you with it to the judge, with the intention that
you can eat some of the property of others with sin, even though
you know."

In the translation of Tafsir Ath-Thabrani, Abu Ja'far said,

that Allah SWT has considered a person who eats his own brother's
property in a false way as if he eats his own property in a false
way.

3. Sariqah

Corruption is a form of systematic theft by using power and

position to enrich oneself in an improper way. Theft is prohibited
and the perpetrators are threatened with the world's punishment of
cutting off their hands. The verse that forbids it is

Q.S Al-Maidah (5) verse 38:

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 Meaning: “As for men and women who steal, cut them off (as) in
recompense for what they have done and as a punishment from
Allah. And Allah is Mighty, Most Wise.” (Surat al-Ma'idah, 5:38)

The word "sariqah" is a fa'il version of the word "saraqa,"

which etymologically refers to the sneaky and dishonest theft of
other people's property.In the meantime, according to terminology,
sariqah is the taking of several still-valid assets valued at 10
dirhams, which are kept in their care or guarded and carried out
covertly by a mukallaf. If the item is worth less than ten dirhams, it
is not considered to be a theft.

4. Khinayah

In general, breaking pledges is referred to as khiyanah

(treason).Verse 27 of Surah al-Anfal mentions the commandment
against betraying Allah SWT and His Messenger.

Meaning:” Hello,Believers, do not betray Allah and the Messenger

(Muhammad) and (also) do not betray the mandates entrusted to
you, while you know."

5. Al- Maksu

Al-maksu, also known as taking what is not due and giving

it to what is not, is the act of collecting excise. This behavior is

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 associated with unlawful levies, which typically happen when
someone agrees to take care of something and the excise collector
subsequently charges a fee without the person agreeing to collect
it's agreement. As was already said, the victim's business will be
difficult by the excise collector if the levy is not paid by the victim.
Then it is known as al-masu.

9.1.3 Corruption Law

9.2 Motive for Corruption

There are two types of motivations that lead to corruption: internal
motivations and external motivations. External reasons are causes from outside,
and internal motives come from the actor themselves.

9.2.1 Internal Motiv

1. Greedy/ greedy nature
Dissatisfied with what has been achieved, always feel lacking,
leading to acts of corruption.
2. Lack of stong moral
A person whose morals are not strong is easily tempted to commit
corruption.
3. Consumtive lyfestyele
Consumtive behavior that is not accompaniedby hight income
enaugh.

9.2.2 External Motive

1. Economic factor
For example, employee salaries are still not sufficient to meet
economic needs.
2. Political factor

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 Political instability.
3. Organizational factor
Lack of exeplary attitude between leaders and subordinates.
4. Legal factor
Weak laws and bad laws.

9.3 The Danger of Corruption for Life

a. The Impact Corruption in the Economy
A nation's economy suffers when there is corruption. One of them
is the multiplier impact of low levels of investment, which results in poor
economic growth. Investors are hesitant to enter nations with high levels
of corruption, which explains why this is the case. Additionally, corruption
makes institutional structures weak and increases the cost of economic
transactions.

b. The Impact Corruption in the Healt

Additionally, corruption makes institutional structures weak and
increases the cost of conducting business. Economic transaction costs
increase in an economy where bribes and extortion are practiced. The
economy is less efficient as a result. The social growth is a result of the
economy's slowdown. People who are wealthy and powerful will continue
to amass wealth. The impoverished will continue to experience poverty.

c. The Impact Corruption in the Development

Infrastructure development and construction are two of the most
crooked industries. A very high markup of up to 40% is one of the ways
that this industry is corrupt, according to a World Bank research. The KPK
highlighted that in a case involving infrastructure corruption, it was
discovered that only 50% of the contract's total value actually represented
infrastructure because the remaining 75% was allocated to the corruptor's
bancaan project. Of course, corruption has an effect on the building's
quality, putting public safety at risk. Corrupt infrastructure projects will

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 likewise not live long and will be ruined fast, necessitating the opening of
new projects to corruption.

d. The Impact Corruption in the Culture

The culture and social norms of a society are negatively impacted
by corruption as well. People will view corruption as natural and not
hazardous when it has been ingrained in society. As a result, corruption
will spread throughout the neighborhood and eventually become accepted
as the usual.

9.4 Holding to the Pries

According to etymology, the word "amanah" comes from the Arabic word
"amina-amanatan," which meaning "honest" or "reliable" in mashdar form.
Amanah implies messages, directives, information, or guidance in Indonesian.
According to several interpretations of the term (terms), amanah is something that
needs to be preserved and preserved so that it reaches the rightful recipients,
among them Ahmad Musthafa Al-Maraghi.

One of the requirements of holding office is to refrain from using it for

one's own or one's family's benefit. He must refrain from deviating from the salary
that has been determined for him in any way, including by accepting bribes,
accepting bribes disguised as gifts, corruption, collusion, nepotism, and other
practices that are expressly prohibited by Allah and His Messenger and endanger
the safety of the entire community. "Whoever we employ as a worker to perform
anything, and we pay him according to what he should take, then what he takes is
more than what he deserves, then that is corruption," said the Messenger of Allah.
(HR. Abu Dawud).

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 CHAPTER III CLOSING
3.1 Conclusion
There is no single justification for corrupt behaviorin Islam. Islam strongly
prohibits corruption because it involves aspects of theft, abuse of other people's
rights or abuse of power, abuse of government resources, bribery, betrayal, and
looting/robbery.

Islam sees corruption as a sin that threatens the safety and peace of the
populace, interferes with the public good, and harms the community. The
punishment for the soul, the punishment for the body, the punishment for the
property, and the punishment for one's independence are all severe penalties in
Islamic law for corrupt activity.

Islamic law must be implemented as soon as feasible in order to reduce the

likelihood of corruption. Political leaders have enthusiastically and vociferously
urged people to "say no to corruption," and this needs to be upheld and thoroughly
destroyed. The correct course of action is to increase public oversight engagement
and establish early anti-corruption education in the nation's future generations.

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