Machine Translated

Machine Translated by Google

by Google
Theological Studies HTS/Theological Studies
ISSN: (Online) 2072-8050, (Print) 0259-9422

Page 1 of 9 Original Research

Religious inconsistency on corrupt

behavior among Muslim politicians in Indonesia

Writer: The problem of corruption in Indonesia is like an unbroken chain. Since the 1998 reform until now
Nur Khoirin1
(2021), many perpetrators of corruption cases involving politicians or officials have been arrested
Mahfudz Junaedi 2
and even imprisoned. Among those caught in corruption are many politicians and Islamic religious
Affiliation: leaders who are known to the public to have a high level of religiosity and a clean reputation.
1

Islamic Department Ideally, Muslim politicians would be at the forefront of guarding the nation's anti-corruption
Economic Law, Faculty morality. But the reality is different. This research explains the gap in the relationship between
Sharia and Law, University
religiosity and anti-corruption attitudes carried out by Muslim politicians. This research relies on a
Walisongo State Islam

semarang, semarang,
qualitative approach with descriptive analysis of online media findings regarding the corrupt
Indonesia behavior of Muslim politicians. The results of this study show that there is no relationship between
religiosity and unethical behavior.
2

Jurusan Al-Qur'an dan Politicians caught in corruption come from all political parties, socio-economic levels, intellectuals
Interpretation Studies, Faculty
and various religious backgrounds. This means that factors other than religious morality encourage
Sharia and Law, University
someone to commit corruption, such as power motives, expensive political costs, a hedonistic lifestyle,
Al-Qur'an Science in Central Java
Wonosobo, Wonosobo, an incompetent law enforcement system, and a deep-rooted culture of corruption.
Indonesia

Corresponding author: Contribution: Efforts to eradicate corruption in Indonesia need to be carried out in an integrated
Mahfudz Junaedi, and comprehensive manner using various approaches. In this way, the goal of minimizing corrupt
mahfudzjunaedi@unsiq.ac.id
behavior in Indonesia can be achieved.
Date:
Keywords: gap; inconsistency; religiosity; corruption; Indonesian Muslim politician.
Accepted: January 19, 2022

Accepted: March 26, 2022

Published: 06 June 2022

How to cite this article

Introduction
Khoirin, N. & Junaedi, M., Religiosity which is used as a moral reference does not prevent anyone from behaving corruptly. This
2022, 'Religious shows that there is a gap between religion and unethical behavior (Gokcekus & Ekici 2020; Xu et al.
inconsistencies in corrupt
2017), as is the case with Muslim politicians in Indonesia who engage in corrupt practices.
behavior among Muslim
politicians in Indonesia', After the reforms in 1998 until now (2021), thousands of politicians and state officials have been arrested
HTS Teologiese Studies/ by the Corruption Eradication Commission (KPK) and tried for corruption. According to KPK Chairman Firli
Theological Studies 78(1), a7361. https://doi. Bahuri, from 2004 to 2021, 1,126 crime cases were recorded in Indonesia (Sucipto 2021). The
org/10.4102/hts.v78i1.7361
perpetrators of corruption include people who are considered to have good religious knowledge and
come from parties with a religious background. Religious people who have a high level of religious
Copyright:
© 2022. The Authors. devotion and have a good reputation in the eyes of society should not engage in corruption.
Licensee: AOSIS. Work
it is licensed under
Attribution License

Creative Commons.
However, in reality, this problem cannot be resolved quickly. There are allegations that religious knowledge
in Indonesia is still very weak and unable to prevent corrupt behavior (Khodijah 2018). Religion is
considered to still play an important role in eradicating corruption because all religions believe that
dishonest behavior is contrary to God's will (Widiyanto 2017).

Many politicians such as former party leaders, former ministers, DPR members, regional heads and
officials involved in corruption cases are clerics and religious figures.
From KPK records, up to 2020, 274 members of the legislature have been convicted of corruption
cases and 28 cases against heads of institutions and/or ministries (https://
www.kpk.go. identifier/). The majority of cases involve Muslim politicians. This phenomenon reverses
the belief that has long been believed to be true that deep knowledge and obedience to good religious
Reading online: teachings will deter someone from carrying out corrupt practices.
Scan this QR code with Scan

your smart phone code using or

mobile or your smart

device to read online.
Studies on the relationship between religion and corrupt behavior have received a lot of attention from
to read online.
researchers and academics, both in the form of books and journals. Some of that research

http://www.hts.org.za Open access

Machine Translated
Machine Translated by Google
by Google
Page 2 of 9
Discussions of the relationship between religion and corruption tend to look at
three things. First, religion is an antidote to someone committing corruption
(Alazzabi, Mustafa & Abdul Latiff 2020). Second, corruption is discussed because
of the bias of religious politicization (Arjon 2018; Sommer, Bloompazit &
Arikan 2013; Valdovinos-Hernandez, Szymanski & Grabowska 2019). Third, morality
discussed in relation to corrupt behavior (De Oliveira Leite, Dias &
Mendes et al.
2021; Swanepoel & Meiring 2017; Torsello 2020). Existing research only looks at
the relationship between religion and corrupt behavior and not much
research shows that religion is not correlated with unethical behavior. In
other words, religiosity is not necessarily correlated
with corruption.
This research aims not only to complement existing research
there is a relationship between religiosity and anti-corruption attitudes, however
also to explain the corrupt behavior of Muslim politicians. There is a view
states that religion contributes to preventing corruption. As a result of this view,
society looks down on noble and sacred religious values as something that does
not provide moral support.
This question can be formulated in several ways. First, knowing the corrupt behavior
carried out by Muslim politicians after reform; second,
understand the factors that influence Muslim politicians' actions
acts of corruption; and third, knowing the implications of corrupt behavior of politicians
Muslims towards society's mindset. These three questions will
answered through the discussion of this research. At the same time, it is hoped
that it can provide valuable input to prevent and eradicate corruption.
This article is based on arguments that develop in a society.
Furthermore, religion can shape the religiosity of its adherents so that
a person's level of religiosity is closely related to his behavior, incl
corruption. Attitudes of religiosity or religion are a complex integration of
religious knowledge, feelings and religious actions.
Islamic doctrine states that corruption or risywah is a prohibited act (haram) and
a sin for those who commit it. This principle is believed to be the truth for Muslims
who obey and adhere to it
strong to be violated in their lives.
Muslims also believe that supervision is inherent in Allah
is the existence of responsibility for all one's behavior, both in this world and in the
afterlife. So ideally, people's obedience to their religion should be enough to
guarantee good behavior. However, in practice, people or politicians with good
religiosity also engage in corruption.
There must be other factors that trigger someone to commit corruption.
These other factors need to be looked for to obtain a valid theory
comprehensive regarding preventing and eradicating corruption in
Indonesia.
Literature Review
Corruption in Indonesia
Corruption is defined as the abuse of public power or
trust for profit, which is a global problem (Wickberg 2021).
Corruption can be divided into three parts: first, corruption is a material framework,
namely several laws
http://www.hts.org.za
Original Research
regulate corruption and movements that limit the movement of corruptors in
using state money (July Esther 2020; Khambekova, Los &
Huss 2021).
Second, corruption is seen as a legality, namely the extent to which the process of
using cash is carried out 'legitimately' by officials by abusing their power
and including criminal acts (ÿepas &
Dobryninas 2016; Dincer & Johnston 2020). Third, corruption is seen
as a moral issue related to the attitudes and norms of corruptors
(Abraham & Pea 2020; Kreikebaum 2008). Therefore, the fraud triangle
and the theory of planned behavior that studies opportunity factors, financial
processes, and rationalization factors emphasize that corruption
has a relationship with psychological and moral aspects (Zulaikha et al.
2021). Furthermore, the increase in corruption cases in Indonesia is not only
caused by weak supervision. However, this stems from the character of each
legislative member who influences each other (Juhana et al. 2020).
Corruption has become the culture of the Indonesian nation (Fawaid 2010).
Corruption in Indonesia is not enough to just overcome by arresting corruptors, however
the roots of corruption have not been completely resolved (Kaaba 2007).
Corruption in Indonesia is classified by the Association of Certified Fraud
Examiners (ACFE) into four parts, namely conflict of interest, bribery, illegal
gratification and economic extortion (Hamdani, Kumalahadi & Urumsah 2017). The
large number of corruption cases that exist have given rise to something
movement to eradicate corruption which they call the anti-corruption
movement. The anti-corruption movement carried out in Indonesia is a
movement to prevent and eradicate corruption. This movement takes advantage
social media to voice information related to anti-corruption education,
law enforcement, bureaucratic reform and integration of government apparatus
(Kurniawan et al. 2021). The anti-corruption movement in Indonesia seeks
to involve the younger generation, including students, to carry out law
enforcement actions (Alfaqi 2016; Kholis Rahma 2014).
Islam and corruption
Corruption in the Islamic view is defined by the term 'akhdul amwal bil bathil'
which means consuming other people's property in a wasteful way.
This term refers to surat al-Baqarah verse 188 and surat al-Maidah verse 42 (Rabain
2014).
In line with that, corruption is associated with ghulul, which means
stealing people's property (Fikriawan, Kholiq & Parangu 2019). Corruption
has long been considered a crime for the survival of the bureaucracy.
At the same time, corruption has become the most destructive social disease
in the system of social values in Islam (Fatih 2014). Like
which is described in Surah al-Fajr verses 15-20 as social unrest,
Corruption itself is not only a matter of money but also a matter of damaged
morals and loss of self-confidence (Alazzabi et al. 2020;
Rabain 2014). From the perspective of Islamic law, corruption cases are included in
mu'amalah region of Maliyah [social economy] or fiqh siyasah [structural law
country] based on the problem of Maliyah [object] (Rabain 2014).
Open access
Machine Translated
Machine Translated by Google
by Google
Page 3 of 9
Several existing writings regarding Islam and corruption discuss moral education
in Islam which is used to prevent corruption (Alazzabi et al. 2020; Rahim
2019). However, Muslim-majority countries seen from a Western perspective
are most often seen as 'highly corrupt' according to Transparency International's
Corruption Perceptions Index (Jomaa Ahmed 2018). In Islam, corruption is
strongly condemned and corruption is rampant, this is against corrupt
practices (Faridah Abdul Jabbar 2013). The corruption that is often carried
out in Muslim-majority countries has had a significant impact on sharia
banking. Bougatef (2015) shows that this disease of corruption has
prevented Islamic banking from becoming a more effective and meaningful
pathway in poverty alleviation and economic development. Montes and Luna
(2021) show that a strong legal system can increase perceptions of control
over corruption cases.
Power and corruption
Corruption occurs at the government level, where the higher the hierarchy, the
higher the level of corruption. A survey conducted in France has been
representative of levels in several countries. The federal cabinet has
the highest level of corruption, then the second level, namely senators, regional
governments and city governments, is considered to have the lowest level
of corruption (François & Méon 2021). Political corruption, which often
occurs in Indonesia, is defined as the abuse of power carried out by
government actors by taking large amounts of state wealth for personal
gain or maintaining control (Abiansyah 2019). Several corruption cases
that have occurred recently in Indonesia involve government officials,
namely the KPU KPU taxi fund in procuring goods, the People's
Endowment Fund which abuses its power by increasing Hajj funds for
Hajj pilgrims.
The third case that has recently boomed is the corruption case of the Minister
of Social Affairs regarding social assistance funds that should have been distributed to
people affected by the coronavirus disease 2019 (COVID-19), were
corrupted (Octavia 2019). It can be concluded that scientific integrity,
religious knowledge and religious affairs alone are not enough to prevent
corruption (Kaaba 2007).
Power in government is often abused, one of which is through bribery cases.
This bribery case involves many side businesses, while working in the
government sector will have a significant impact on performance and
accountability thereby increasing fraudulent practices through bribery (Zahari,
Said & Muhamad 2021). In line with this, anti-corruption laws in Indonesia
are unclear and do not regulate transnational accountability (Suhariyanto,
Mustafa & Santoso 2021). Research conducted in China shows a shift
in corruption, from quickly taking small amounts of cash to large-scale theft
and accessing the money. This new form of corruption is made possible
through access to land, mining, property and company assets under State-
Owned Enterprises (BUMN) that can be run by state officials (Bakken & Wang
2021). Several factors that cause corrupt behavior include a
materialistic consumerist lifestyle, an expensive political system, weak
leadership, and a lack of religious education.
http://www.hts.org.za
Original Research
and ethical education, social and legal systems that support immoral behavior
(Siroj 2017). One way to control corruption, apart from prioritizing
moral factors, can be suppressed by developing e-Government which
can effectively reduce crime in countries with certain cultures (Zhao, Ahn
& Manoharan 2021).
method
The issue of eradicating corruption in Indonesia is heating up again
because many officials have been arrested by the KPK. The latest case that
shocked the public was corruption in COVID-19 social funding
assistance involving the Minister of Social Affairs Juliari P. Batubara.
Similar cases will continue to emerge if the political system and strategies
for eradicating corruption are not changed. One effort to prevent corruption
is through a religious approach.
Religious doctrines, especially Islam, are believed to control free individuals.
Eradicating corruption through religious jargon is a priority, such as
religious curriculum and religious lectures.
So it is necessary to study in depth whether there is a significant relationship
between religiosity and anti-corruption spirit.
This research is based on primary data and secondary data.
Primary data consists of corrupt practices involving Muslim politicians (ulama or
kyai) in the reform era which are tracked through online news. Interviews
regarding political costs will also be conducted with 2-3 sources to complete
the online data. Meanwhile, secondary data in the form of the number of
politicians and state officials sentenced to prison for corruption can be accessed
via online media.
This research stage started with a literature study to get an overview of the
relationship between religiosity and corrupt behavior, then continued
with searching for data regarding corruption involving ulama or religious figures
through online news, and conducting interviews with selected sources. The
existing data was then analyzed using the Hubermann method which
includes data reduction, display and verification using descriptive analysis.
Results
Since the reform era (May 1998), the issue of corruption in Indonesia has
become a serious concern for the government.
Eradicating corruption has become a central issue promoted by reformers
and demands democratization and law enforcement. Various efforts to
eradicate corruption have been and are still being carried out, both through
the formation of laws and regulations, strengthening institutions,
outreach and education efforts as well as enforcement. However, there
are corrupt practices among
national office continues to increase every day.
The corrupt practices carried out by Muslim politicians and politicians
throughout the presidential term since the beginning of reform until now
(2021) can be summarized as follows:
Open access
Machine
Machine Translated by Google
Translated by Google
Page 4 of 9
President Gus Dur's era (1999–2001)
Abdurrahman Wahid (Gus Dur) is a Nahdlatul Ulama (NU) cleric, a world-recognized
Indonesian Islamic figure, who succeeded in becoming the first President as a
result of post-reform elections. Initially Gus Dur was able to publicize anti-corruption
initiatives. However, in the end his attention was focused on resolving the political conflict
with the party which resulted in his dismissal at the MPR Special Session and
being replaced by Megawati Sukarnoputri. The agenda for eradicating corruption
has been somewhat neglected and the reform agenda has stalled. However, President
Gus Dur has not recorded any corruption at the central or regional level.
According to Mahfud MD, under Gus Dur there were no corrupt ministers
(news.detik.com). At that time, the Corruption Eradication Committee did not yet exist,
but Gus Dur was not playing around. Officials who are detected as corrupt
are immediately dismissed from their positions before being proven in court. This could
happen because Gus Dur always prioritized the human side of politics.
Politics takes place above humanity.
Not the other way around, sacrificing humanity for political interests. Gus Dur eradicated
corrupt practices, including dissolving two ministerial institutions that were well established
in the New Order era (President Soeharto).
The two institutions are the Ministry of Information (now the Ministry of Communication
and Information) and the Ministry of Social Affairs (now the Ministry of Social Affairs)
(Trianto 2020). Gus Dur received justification when the Minister of Social Affairs Idrus
Marham and Julairi Peter Barubara were arrested by the Corruption Eradication
Commission (KPK) for corruption.
The Islamic figure who also served as Minister of Industry and Trade who was fired by
President Gus Dur due to allegations of corruption was Jusuf Kalla (JK) who came from the
Golkar Party. Jusuf Kalla is also suspected of being involved not only in corruption but also in
nepotism, known as 'SDM' (All for Makassar). Ahmad Doli Kurnia brought up JK's track
record again during the Vice Presidential Candidate Debate paired with Joko Widodo
(Republika.co.id
2014). However, JK's alleged corruption was never proven in court.
Era of President Megawati (2001–2004)
Megawati Sukarnoputri became the fifth president to be inaugurated after the Special
Session which forcibly removed Gus Dur because he was involved in the Buloggate
corruption case. In Megawati's era, many ministers were involved in corruption, such
as Minister of Maritime Affairs and Fisheries Rokhmin Dahuri, Minister of Health Achmad
Sujudi, Minister of Home Affairs Heri Sabarno, and Minister of Social Affairs Bachtiar
Chamsyah (Kompas.com
2020) .
Rokhmin Dahuri is an Islamic figure who was also Minister of Maritime Affairs and
Fisheries in the Megawati era Mutual Cooperation Cabinet who was involved in corruption.
Rokhmin, an NU activist, was found guilty of committing a criminal act of corruption related
to the collection of deconcentration funds collected through officials from the
Ministry of Maritime Affairs and Fisheries.
http://www.hts.org.za
Original Research
Affairs and Fisheries which are considered to be detrimental to the state amounting to
Rp. 15 billion. Therefore, he was sentenced to seven years in prison and a fine of Rp.
200 million; then, the sentence was reduced by the PK Decision to four years and six
months (Datik.com 2020).
Bachtiar Chamsyah was Minister of Social Affairs in the Gotong Royong Cabinet
from 2001 to 2004 and the United Indonesia Cabinet from 2004 to 2009. Bachtiar is a cleric
and
a senior politician from the Islamic party (United Development Party
[PPP]). He is a suspect in a corruption case in the procurement of sewing machines, sarongs
and cattle imports at the Ministry of Social Affairs which cost the state Rp. 33.7
billion when he was no longer a ministerial candidate last year (2010). He was sentenced
to one year and eight months in prison and a fine of Rp. 50 million (Margianto 2011).
Era of President Susilo Bambang Yudhoyono
(2004–2009 and 2009–2014)
This sixth president has a strong commitment to law enforcement and eradicating
corruption. Susilo Bambang Yudhoyono (SBY) even swallowed a 'bitter pill' for his
dedication. Furthermore, members of the Democratic Party themselves were finally
arrested by the Corruption Eradication Commission (KPK) like Andi
Malarangeng, Anas Urbaningrum, Muhammad Nazaruddin, Angelina Sondakh, Sutan
Bhatoegana, Amrun Daulay, Sarjan Taher and other figures. Susilo Bambang Yudhoyono's
serious efforts were not in vain.
He is the president who succeeded in raising Indonesia's Corruption Perception Index
score to the best in the world. Based on the data on Stable Trends and Sustainable
Improvement-ASEAN released by the KPK, it shows a very good trend, where Indonesia's
cumulative achievement index (IPK) surpasses China, which in 19 years was only able to
increase by 5 points from 34 to 39. If calculated in the same period, Indonesia
experienced a significant increase from 17 to 38 points, an increase of 21 points. As a
comparison, during Megawati's time, the GPA only rose 1 point and during President
Jokowi's 2014-2018 administration it only rose 4 points (Setiawan 2019).
Several ministers during President SBY's era who were caught in corruption cases
were Minister of Health Siti Fadilah Supari (2004–2009); Minister of Youth and Sports
Andi Mallarangeng (2009–2012); Minister of Energy and Mineral Resources Jero
Wacik (2011–2013) and Minister of Religion Suryadharma Ali (2011–2014) (Yanas
2020). Several legislative members who were caught in corruption cases from 2009
to 2014 by the Corruption Eradication Commission came from many parties.
There are those from the Indonesian Democratic Party of Struggle (PDIP), such as
Izedrik Emir Moeis, Agus Chondro Prayitno, Max Moein, Rusman Lumbantoruan,
Poltak Sitorus, Williem Tutuarima, Panda Nababan, and so on, the Golkar party for
example, Chairun Nisa, Zulkarnaen Djabar, Prasetia Zulkarnaen Putra , Ahmad
Hafiz Zawawi, Muhammad Nurlif, Reza Kamarullah, Baharuddin Aritonang and
others. They also came from the Reform Star Party (PAN), such as Sofyan Usman,
Endin Aj Soefihara
Open access
Machine
Machine Translated by Google
Translated by Google
Page 5 of 9
and M. Al Amin Nur Nasution from the Reform Star Party (PBR HM).
Yusuf Erwin Faisal and from PKS Luthfi Hasan Ishaaq (LHI) (Aliansyah 2014).
Among the figures involved in the above corruption cases, it turns out that many
come from devout Islamic figures and Islamic politicians. For example, former Minister of
Cooperatives and Minister of Religion Suryadharma Ali (SDA), apart from
being known as a cleric, is the former Executive Board of the Indonesian Islamic Student
Movement (PB PMII), also former General Chair of PPP, a party known for being very
consistent in
defend Islam. Suryadharma Ali was sentenced to six years in prison, fined
Rp. 300 million and return replacement money of Rp. 1.821 billion because he was
proven to have committed corruption in the implementation of the Hajj pilgrimage in 2010–
2013 and misuse of ministry operational funds (DOM) in 2011–2013 which cost the state Rp.
27,283. billion,
Rp. 17,967,405 SR, and Rp. 1.82 billion (Ferdinand 2016).
The corruption that shocked the public was militant Islamic figures
as well as former General Chair of the Prosperous Justice Party (PKS), LHI, and his party
colleague, Ahmad Fathanah. Luthfi Hasan Ishaaq was sentenced to 16 years in prison and
a fine of Rp. 1 billion, which was then made worse by the Supreme Court's decision
with a sentence of 18 years in prison
and revocation of political rights because he was proven to have received a bribe from
PT Indoguna Utama amounting to Rp. 1.3 billion to pass an additional beef import quota
of 8,000 tons on January 29 2013 (Maharani 2013).
In the era of President SBY, efforts to eradicate corruption targeted officials and politicians
at the center and hit regional officials. During the 2004–2006 period, six regional
heads were caught in corruption, including Aceh Governor Abdullah Puteh (2004). During
the 2007–2009 period, the number of regional directors caught in corruption tripled
to 19, including the Governors of South Sumatra Syahrial Oesman (2009) and Riau
Saleh Djasit (2007). During 2010–2012, only 10 regional heads were arrested,
including Bekasi Mayor Mochtar Mohamad (2010) and Semarang Mayor Soemarmo
Hadi Saputro (2012). In 2013–2014, corruption increased again. There were 18
corruption cases of regional heads recorded, including the Governor of Riau Rusli
Zaenal (2013) and the Regent of Bangkalan H. Fuad Amin (2014) (Hutasoit 2018).
One of the regional officials arrested by the Corruption Eradication Commission at the end
of 2014 caused a shock among the public, especially Muslims, was the Regent of Bangkalan,
KH Fuad Amin. Before becoming Regent, Fuad Amin, one of the grandsons of the charismatic
cleric Mbah Cholil Bangkalan, was a member of the Indonesian House of
Representatives (DPR) from 1999 to 2004 and was then elected Regent of Bangkalan for
two terms from 2003 to 2013. Fuad Amin was arrested at the end of in 2014.
Moreover, the KPK is suspected of committing various criminal acts
corruption, such as accepting gifts (hadyah, gratuities and bribes) related to buying and
selling natural gas supplies for gas fuel. power plants in Madura and several areas in East
Java, civil buying and selling
http://www.hts.org.za
Original Research
employee decision letters, cuts to the Regional Revenue and Expenditure Budget (APBD)
and money laundering. Fuad Amin was sentenced to 13 years in prison and all his
assets were confiscated by the state in accordance with the Supreme Court's cassation
decision because he was deemed to have caused losses to the state amounting to Rp.
414 billion (Meilisa 2019).
President Joko Widodo era (2014–2019
and 2019 – present)
In the Jokowi era, corrupt practices were carried out by the state
the office is still busy. The names of the arrested ministers
Those supported by the Corruption Eradication Committee, for example, Edhy Prabowo (Minister of Maritime Affairs and Maritime Affairs
Fisheries), Juliari P Batubara (Minister of Social Affairs), Imam Nahrawi (Minister
Youth and Sports), and Idrus Marham (Minister of Social Affairs) (Garjito
2020 ). Based on the Indonesia Corruption Watch (ICW) report, during President Jokowi's
term of office (2014–2019), 254 legislative members were arrested for corruption.
Of this number, 22 people are members of the Indonesian DPR, including DPR Chairperson
Setya Novanto and DPR Deputy Chairperson Taufiq Kurniawan (Sihombing 2019).
There were 54 regional heads, regents, mayors and governors during the 2015-2021
Jokowi era who were caught in corruption. In 2015, there were six people, including Gatot
Pujo Nugroho (Governor of North Sumatra) from the Prosperous Justice Party (PKS).
In 2016 there were eight people, including Nur Alam (Governor of Southeast Sulawesi). In
2017, 9 people were recorded, including Taufiqurrahman (Regent of Nganjuk) and Siti
Masitha (Regent of Tegal), both of whom are pious and religious. In 2018, regional heads
involved in corruption increased sharply to 30 people, including Irwandi Yusuf (Governor
of Aceh) and Ahmad Marzuki (Regent of Jepara).
In 2019 there were 14 people, including Amiril Mukminin (Regent of Bengkalis) and
Tengku Dzulmi Eldin (Mayor of Medan). In 2020, regional heads experienced a sharp
decline in crime rates.
Only four people were recorded, including Saifulilah (Regent of Sidoarjo) and Khairuddin
Syah Sitorus (Regent of North Lampung). At the beginning of 2021, two people were
arrested by the KPK, namely Juarsah (Regent of Muara Enim) and Nurdin Abdullah (Governor
of South Sulawesi) (cnnindonesia.com 2021).
At least two Muslim politicians during the Jokowi era were involved in corruption cases,
namely Idrus Marham and Imam Nahrawi. Idrus is a student from Makassar who graduated
from the Sharia Faculty of the State Islamic Institute (IAIN) who has had a successful
career in politics. Unfortunately, his career was ruined because he was involved in a
corruption case for the Riau Mine Mouth Steam Power Plant (IPP) project. Idrus was
sentenced to three years in prison and a fine of Rp. 150 million because it is considered that
he received Rp. 2.250 billion bribe from PT Pembangkitan Jawa Bali Investment (Aji 2020).
Meanwhile, Imam Nahrawi, an IAIN cleric, was sentenced to seven years in prison
and a fine of Rp. 400 million for accepting a bribe of Rp. 8.3 billion in a project proposed
by the Indonesian National Sports Committee (cnnindonesia.com 2020).
Open access
Machine Translated
Machine Translated by Google
by Google

Page 6 of 9 Original Research

behavior (Widyatmoko, Pabbajah & Widyanti 2020). His behavior does not
Discussion
prove his beliefs because his words are different from his actions. This
Corruption is an extraordinary crime that has not yet been resolved (Pohan paradoxical condition shows that there is no relationship between a person's
2018). According to KPK Chairman Firli Bahuri, corruption cases in
religiosity and anti-corruption behavior in Indonesia. Maybe it's different outside
Indonesia since the birth of the KPK in 2004 to 2021 reached 1,126 cases
Indonesia.
(Sucipto 2021). Corruption is carried out evenly by all executive, legislative and
In other words, there is no guarantee that politicians and officials who have a
judicial lines and at all levels, from central to regional officials. Starting from
good level of knowledge and religious observance will not commit corruption.
village heads to ministers, from members of village consultative bodies (BPD) to
This means that there are other factors that cause someone to commit
members of the Central People's Representative Council (DPR), from security
corruption.
forces, police, prosecutors, judges to advocates.

According to Siroj's conclusion, several factors causing corrupt behavior are

materialistic-consumerist lifestyles, expensive political systems, weak leadership
There are those who have been freed, there are also those who have spent their
and lack of religious and ethical education, social and legal systems that support
whole lives in prison, there are still those who are still facing court
unethical behavior (Siroj 2017). The lifestyle of politicians or officials
proceedings and there are also those who have just been arrested, there
revealed by the KPK is quite surprising. It turns out that the money obtained
are even those who were released and then ran for office, then became corrupt
from corruption is used to fulfill an unnecessary modern lifestyle, such as
and were arrested again (Regent of Kudus). There are also those who
traveling abroad to buy expensive jewelry and furniture, buying land and property,
enjoy enjoying the results of corruption but are not caught. The latest case may be even higher.
collecting luxury cars, and even partly to finance savings.
This condition is like the phenomenon of an iceberg that appears on the surface
and most of it sinks. The phenomenon of corruption has become a global
problem experienced by almost all countries (Akhmetov, Zhamuldinov &
Komarov 2018; Dion 2011; Monteverde 2020).

Political motives are also suspected to have a large role in corrupt behavior.
The goal of political people is mostly to earn a living (work), increase income and
improve social and economic status. People are interested in becoming politicians,
Throughout the reform period, especially since the birth of the KPK as an
both to gain legislative (DPR) and executive (regional) power because power is
institution that plays an active role in eradicating corruption in Indonesia
synonymous with prosperity and stability. It has been proven that the entire life of
(Daya 2019; Sosiawan 2019; Suwana 2020), the KPK has arrested hundreds of
politicians or officials is elevated by items confiscated from corruption which
politicians from various backgrounds, including Muslim politicians. Muslim
are classified as luxurious (Parlindungan 2018). Whereas before, he was an
politicians who have a high level of religiosity participate in corruption
ordinary person and had nothing. This phenomenon motivates people to fight for
(Mumtazah, Abdul Rahman & Sarbini 2020). That
power, even though they have to spend large amounts of capital and use any
means necessary.
It is hoped that the ulama and Islamic mass organization figures who later enter
the world of politics will become the vanguard of protecting the morals of
the rulers. It turns out there is no difference. Several people such as LHI, Bachtiar
Ideally, emphasis should be placed on the means of service and not work for
Chamsah, Suryadharma Ali, Ramahurmuzi and others who were previously
material gain (Monteverde 2019). To reduce corrupt practices, a prospective
known to the public as 'clean' people were also shut down by Shu'ul Khatimah
politician should have an established economic level, so that when he comes
by being imprisoned.
to power, he can serve society optimally and not be greedy for wealth while at
The question is, 'why does religiosity have no effect on anti-corruption
the same time accelerating economic development in a region (Akkoyunlu & Ramella
behavior?' So what are the other factors that trigger someone to commit
2020; Alfada 2019).
corruption or can prevent corruption? This is something that needs attention
in preventing corruption.

Apart from that, an expensive political recruitment system is the main

Islamic doctrine regarding corruption is clear (Azra 2010). motivating factor for politicians to resort to corruption.

Corruption or risywah is a way of illegally taking other people's property, How could that be? According to one member of the DPRD, the minimum

whether personal, institutional or state property (QS Al Baqarah: 188; Al capital is IDR. It takes 3 billion to become a Regency DPRD/

Maidah: 42). This act of corruption is strictly prohibited in Islam and the City, Rp. 4–6 billion for the Provincial DPRD and Rp. 7–10 billion
for the DPR RI.
perpetrator will be cursed and threatened with hell (Sunan At Turmudzi,
No. 1336, Al Mustadrak, No. 7066) (Haryono 2016). The prohibition of Meanwhile, to become mayor or regent a fee of IDR is required. 30–50 billion,

corruption has been memorized and understood by Muslims, both ordinary depending on the number of candidates and voters in an area. This capital is

people, especially people who are devout.
The ulama and kyai provide anti-corruption lessons every day.
But at the same time, it is the ulama who commit corruption. So there has
been an inconsistency between religious attitudes and actual behavior. There is a
paradox between what is believed to be accurate but is not reflected
used for advertising and outreach, campaign props, honorarium for the success
team and witnesses, social donations, political dowries and vote buying
(pers comm., 18 June 2021).
This high-cost political system forces politicians and officials to think about how to
recover their capital and save money for future elections.

http://www.hts.org.za Open access

Machine Translated
Machine Translated by Google
by Google
Page 7 of 9
So far, the eradication of corruption in Indonesia has seemed sporadic,
arbitrary and uneven. It is suspected that the corruptors arrested by the KPK
were simply unlucky. Because actually the number of others who were not caught
was greater. There are also things that are not visible because they have not
been revealed, but there are also those that are intentional
hidden because it involves or is protected by influential people. In this
case, the Corruption Eradication Commission (KPK) has power as a form of
resistance to corruption, which is indeed elite behavior (Sitompul 2014). Not all
parties suspected of corruption are followed up because they have
certain political interests.
This selective, non-transparent and unfair law enforcement also triggers people
to try sensational corruption (Griffith & Lee 2019; Tamin 2018). So efforts to
eradicate corruption through legal, humanitarian and religious approaches must
continue (Michael 2020; North, Orman & Gwin 2013).
Various studies conclude that corruption in Indonesia has become a culture
(Fawaid 2010). Political corruption has become a taboo social phenomenon. This is
against the law, but in practice, it has become increasingly common among policy
makers in the Indonesian government since the New Order and post-Reformation
(Abiansyah 2019).
Society considers corruption to be normal and not a disgraceful offense that
needs to be hidden. In public services provided by government offices, people
feel embarrassed or feel bad if they do not give money as a thank you. In managing
SIMs, for example, people who go through the correct procedures encounter
various difficulties and obstacles. Meanwhile, people who use insider
services by tipping a small amount of money are immediately served. So that
corrupt practices have become a part of everyday life and are no longer
considered corruption. Therefore, eradicating corruption is not enough to arrest
corruptors and sentence them to prison, but must start from the root causes of
corruption itself (Ka'bah 2007). The culture of corruption that has penetrated
various sectors of life needs careful attention supported by a strong commitment
from the government and society.
Conclusion
The assumption that has been understood so far that politicians or officials who
have a high level of religiosity also have a high anti-corruption attitude has not been
proven. Ideally, politicians or state officials who have good knowledge and religious
observance will be a personal guarantee of being free from disgraceful
behavior, including not committing corruption. However, the results of this
research show that many of the corruption perpetrators arrested by the
Corruption Eradication Commission came from religious circles (ulama/kyai)
in the reform era until now. Religious doctrine can indeed influence a person's
behavior, but it is not the only one. Other factors that trigger someone to commit
corruption are political motivation to desire power, a political system that
has high costs, a hedonistic lifestyle, an unfair law enforcement system,
punishments that do not provide a deterrent effect and a culture of corruption
that is deeply rooted in society.
http://www.hts.org.za
Original Research
Efforts to eradicate corruption through religious motivation, such as
what has been done so far - such as through the school curriculum, sermons,
religious lectures and other approaches - is still deemed necessary
continue. However, what is more important is improving the political system and
effective supervision. Political recruitment through elections
The direct general election that has been running so far forces candidates
to have large amounts of capital. As a result, those selected were not cadres
the best, but has the most wealth. Therefore, the selected candidate will
automatically think 'go back and increase capital'. Factor
This is the dominant trigger for corruption that must be changed immediately.
There are several factors that cause a person to fall into
acts of corruption that are detrimental to the state. Because this research only
discusses the relationship between religiosity and anti-corruption behavior, then
It is necessary to carry out a more comprehensive analysis regarding the most
dominant factors of corruption.
Therefore, the results of this research are useful as an effort to eradicate
corruption.
The limitation of this research lies in the fact that the data was collected only from
online media on a relatively small scale, and did not look at corruption cases as
a whole. Therefore, further research is needed to find broader data
related to corruption cases in Indonesia. Likewise this research only
uses the concept of religiosity in looking at corruption cases of Muslim politicians,
so it still requires a comparative approach
more comprehensive. This refers to the high intensity of corruption in Indonesia
which has not shown a positive trend. So that
requires careful attention and the cooperation of all parties not only through one
religious community
This approach also involves multi-approaches, starting from an integrated
legal, political, economic and cultural system and an integrated culture to minimize
corruption from the start.
Thank You
Competing interests
The authors declare that they have no financial or personal relationships that might
inappropriately influence them
in writing this article.
Author contributions
AM and EH contributed to the design and implementation of the study, analysis
of results, and writing of the manuscript.
Ethical considerations
This article follows all ethical standards for contactless research
directly with human or animal subjects.
Funding information
This research received no specific grant from any funding agency in the public,
commercial, or not-for-profit sectors.
Open access
Machine Translated
Machine Translated by Google
by Google

Page 8 of 9 Original Research

Fawaid, A., 2010, 'Islam, a culture of corruption and good governance', Karsa 17(1), 18–26.
Data availability
Ferdinan, 2016, Proven Hajj Corruption, Suryadharma Ali Sentenced to 6 Years in Prison, viewed 09

Data sharing is not applicable to this article as no new data was September 2016, from https://news.detik.com/berita/d-3115925/
proven-corruption-worship-haji-suryadharma-ali-sentenced-6-years-in-prison.
created or analyzed in this study.
Fikriawan, S., Kholiq, A. & Parangu, KA, 2019, 'Corruption in the text and context of the Qur'an: An approach
Tafsir Maudhu'i', AL-MANHAJ: Journal of Islamic Law and Social Institutions 1(2), 124–154. https://
doi.org/10.37680/almanhaj.v1i2.168

Disclaimer François, A. & Méon, P.G., 2021, 'Politicians at higher levels of government are considered more
corrupt', European Journal of Political Economy 67, 101962. https://doi.org/10.1016/j.ejpoleco.2020.101962
The views and opinions expressed in this article are those of the
author and do not necessarily reflect the official policy or position Garjito, D., 2020, Row of Jokowi Ministers Arrested by KPK, viewed December 19, 2020, from https://
www.voice.com/news/2020/11/26/203254/deretan-minteri jokowi-yang-diangkap-kpk .
of any affiliated institution of the author.
Gokcekus, O. & Ekici, T., 2020, 'Religion, Religiosity, and Corruption', Review of Religious Research 62, 563–581.
https://doi.org/10.1007/s13644-020-00421-2

Reference
Abiansyah, J., 2019, 'Historical Roots in the Cultural Phenomenon of Political Corruption in the Government of the Republic
of Indonesia after the New Order - historical determinism of post-New Order Indonesian political corruption',
Researchgate.Net.
Abraham, J. & Pea, AG, 2020, 'Can a bias towards moral emotions detect corruption?
The mediating role of ethical judgments based on integrated ethics', Kasetsart Journal of Social Sciences 41(1),
152–159. https://doi.org/10.1016/j.kjss.2018.07.013
Ahmed, JFB, 2018, 'Corruption according to primary Islamic sources', Intellectual Discourse 26(1), 91–110.
Griffith, SJ & Lee, TH, 2019, 'Toward an interest group theory of foreign anti-corruption law',
University of Illinois Law Review 19(1), 1228–1266. https://doi.
org/10.4324/9781003174639-4
Hamdani, R., Kumalahadi & Urumsah, D., 2017, 'Classification of corruption in Indonesia: A perspective
behavior', SHS Web of Conferences 34(10002), 1–9. https://doi.org/10.1051/shsconf/20173410002
Haryono, 2016, 'Risywah (Bribery) and the Difference Between Gifts in View
Islamic Law (Thematic Study of Verses and Hadith About Risywah)', Al-Mashlahah: Journal of Islamic Law and
Social Institutions 4(7), 429–450.

Hutasoit, Lia, 2018, KPK Has Arrested 100 Regional Heads, This is the Complete List, viewed March 20 2018, from https://
Aji, MR, 2020, Idrus Marham's Journey in the Riau-1 PLTU Project Case to Freedom, viewed 26 June 2020, from https:// www.idntimes.com/news/indonesia/lia humasoit/besar-100-regional heads- arrested -kpk-since/5.
nasional.tempo.co/read/1385403/perjalanan idrus-marham-di-case-pltu project -riau-1-to-free.

Juhana, A., Yusuf, R., Irawan, K., Santoso, TAP, Elindriyani, RV & Dermawan, KF, 2020, 'Speaking Up Against the
Akhmetov, AS, Zhamuldinov, VN & Komarov, OE, 2018, 'Corruption as a social phenomenon: Problems and prospects for Spread of Corruption: Analytical Modeling Using Multi Agent Systems (MAS)', International Media Conference 6th
eradicating corruption', Journal of Advanced Research in Law and Economics 9(5), 1539–1544. https://doi. Interactive Digital, ICIDM 2020, 14–15 December 2020, Bandung.

org/10.14505/jarle.v9.5(35).04
July Esther, 2020, 'Reconstruction of the Corruption and Money Laundering Punishment System
Akkoyunlu, S. & Ramella, D., 2020, 'Corruption and economic development', Journal of Economic Development 45(2), In General Election Financing', Ocean Justice Law Journal 15(1), 151–170. https://
63–93. https://doi.org/10.21113/iir.v2i1.164 doi.org/10.33059/jhsk.v15i1.2171

Alazzabi, WYE, Mustafa, H. & Abdul Latiff, AR, 2020, 'Corruption and governance from a perspective Kaaba, R., 2007, 'Corruption in Indonesia', Journal of Law & Development 37(1), 77.
Islam', Journal of Financial Crime 27(2), 355–368. https://doi. https://doi.org/10.21143/jhp.vol37.no1.144
org/10.1108/JFC-02-2019-0020
Khambekova, K., Los, A. & Huss, O., 2021, 'Framing corruption and forming action strategies:
Alfada, A., 2019, 'The destructive impact of corruption on economic growth in Indonesia: Model The case of regional civil society organizations in Ukraine', Crime, Law and Social Change 76, 277–297. https://doi.org/
ambang batas', Heliyon 5(10), E02649. https://doi.org/10.1016/j. 10.1007/s10611-021-09966-x
helion.2019.e02649
Khodijah, K., 2018, 'Religion and Shame Culture as Social Control Against Corrupt Behavior',
Alfaqi, MZ, 2016, 'Encouraging the Role of Youth in Preventing Corruption Through Anti-Corruption Education', Journal Social Culture 15(2), 121. https://doi.org/10.24014/sb.v15i2.7606
of Pancasila and Citizenship 1(1), 19–24. https://doi.org/10.24269/
v1.n1.2016.19-24 Kholis Rahma, R., 2014, 'The Role of Students in the Anti-Corruption Movement with an Anti-Corruption Education
Arrangement', Ransendental Law 1(1), 1–10.
Aliansyah, MA, 2014, This is a list of DPR members involved in corruption in the last 10 years, viewed 04 May 2014,
Kompas.com, 2020, Rows of Ministers Ensnared by the Corruption Eradication Commission, from the Megawati Era to Jokowi, seen from
https://www.merdeka.com/politik/ini-besar-dpr-drafted-corruption-the last 10-years. html.
https://nasional.kompas.com/read/2020/11/26/08214321/
row-of-ministers-ensnared-by-kpk-from-megawati-to-jokowi era?page=all.
Arjon, SS, 2018, 'Religious Sentiment in Local Politics', Journal of Politics 3(2), 171–198. https://
Kreikebaum, H., 2008, 'Corruption as a moral problem', Journal of Social Responsibility
doi.org/10.7454/jp.v3i2.123
4(1/2), 82–88. https://doi.org/10.1108/17471110810856857
Azra, A., 2010, 'Islam, corruption, good governance, and civil society: The Indonesian experience', Islam and
Kurniawan, D., Nurmandi, A., Salahudin, Mutiarin, D. & Suswanta, 2021, 'Analysis of the Anti-Corruption Movement via
Civilizational Reform (ICR) 2(1), 109–125.
Twitter Social Media: Indonesian Case Study', in T. Antipova (ed.), Advances in intelligent systems and computing ,
Bakken, B. & Wang, J., 2021, 'Changing forms of corruption in China', Crime, Law and Social Change 75, 247– matter. 298–308, Perm.
265. https://doi.org/10.1007/s10611-021-09952-3

Bougatef, K., 2015, 'The impact of corruption on the health of Islamic banks', Borsa Istanbul Review 15(4), Maharani, D., 2013, Luthfi Hasan Ishaaq Sentenced to 16 Years in Prison, viewed from https://
283–295. https://doi.org/10.1016/j.bir.2015.08.001 nasional.kompas.com/read/2013/12/09/2106550/Luthfi.Hasan.Ishaaq.
Sentenced.16.Years.Prison.
ÿepas, A. & Dobryninas, A., 2016, 'Criminalization of corruption: Philosophical and legal aspects', Problemos 90, 20–30.
https://doi.org/10.15388/Problemos. Margianto, H., 2011, Bachtiar Chamsyah Sentenced to 1.8 Years, viewed from https://
2016.90.10132 nasional.kompas.com/read/2011/03/22/11433284/Bachtiar.Chamsyah.
Sentenced.1.8.Years.
Cnnindonesia.com, 2020, Traces of the Imam Nahrawi Case until Sentenced to 7 Years in Prison, viewed 30
June 2020, https://www.cnnindonesia.com/nasional/20200629202245- Meilisa, H., 2019, Track Record of Fuad Amin, Former Regent of Bangkalan Before He Died, viewed
12-518793/jejak-case-imam-nahrawi-until-sentenced-7-years-in-prison. from https://news.detik.com/berita-jawa-timur/d-4709166/
track record of Fuad Amin, former Regent of Bangkalan before he died.
Cnnindonesia.com, 2021, INFOGRAPHIC: Regional Heads Caught in Corruption in the Jokowi Era, viewed 02 March
2021, from https://www.cnnindonesia.com/nasional/ Michael, T., 2020, 'Humanity in anti-corruption law enforcement', Asia Pacific Journal of Fraud
20210302055837-15-612441/infographics-regional-heads-trapped-corruption-in- jokowi era. 5(2), 211–215. https://doi.org/10.21532/apfjournal.v5i2.162

Montes, GC & Luna, PH, 2021, 'Fiscal transparency, legal systems and perceptions of control
Daya, B., 2019, 'Strengthening the Corruption Eradication Commission, Eradicating Corruption', Lex Librum: Journal of Legal Studies 5(2), 875– corruption: Empirical evidence from panel data', Empirical Economics 60, 2005–2037. https://doi.org/
886. 10.1007/s00181-020-01849-9

De Oliveira Leite, R., Dias, R. & Mendes, L., 2021, 'Morality and perceptions of corruption', Latin American Business Monteverde, V., 2020, 'Grand corruption – A theory of the phenomenon of corruption', Journal of Financial Crime 28(2),
Review 22(2), 163–188. https://doi. 580–592. https://doi.org/10.1108/JFC-07-2019-0104
org/10.1080/10978526.2020.1777558
Monteverde, V.H., 2019, 'The costs of corruption', Journal of Financial Crime 26(2), 568–582. https://doi.org/
Detik.com, 2020, Rokhmin Dahuri's Sentence Reduced by 2.5 Years, viewed 28 August 2020, from https:// 10.1108/JFC-04-2018-0046
news.detik.com/berita/d-1241328/dunia-rokhmin-dahuri reduced-25-years.
Mumtazah, H., Abdul Rahman, A. & Sarbini, S., 2020, 'Religiosity and Anti-Corruption Intentions: The Moderating Role
of Gratitude', An-Nafs Journal: Psychological Research Review 5(1), 101–113. https://
Dincer, O. & Johnston, M., 2020, 'Legal corruption?', Public Choice 184, 219–233. doi.org/10.33367/psi.v5i1.1122
https://doi.org/10.1007/s11127-020-00832-3
North, CM, Orman, WH & Gwin, CR, 2013, 'Religion, corruption, and the rule of law', Journal of Money,
Dion, M., 2011, ‘Corruption, fraud and cybercrime as inhumane phenomena’, International Journal of Social Credit and Banking 45(5), 757–779. https://doi.
Economics 38()5), 466–476. https://doi. org/10.1111/jmcb.12024
org/10.1108/03068291111123156
Octavia, B., 2019, 'Corona Social Assistance Corruption Case Involving the Minister of Social Affairs Reviewed From Morals
Faridah Abdul Jabbar, S., 2013, 'Corruption: Digging through muddy waters through an Islamic lens', Jurnal Primacy', Journal of Chemical Information and Modeling 10(1), 1–11.
Financial Crimes 20(2), 139–147. https://doi.
org/10.1108/13590791311322337
Parlindungan, SGT, 2018, 'Implementation of Auction of Confiscated Goods by the Corruption Eradication Commission',
Fatih, Z., 2014, 'Corruption, Islam, and secular ethics in Tahar Ben Jelloun's L'homme rompu', SUPREMACY Law Journal 1(1), 49–60. https://doi.
French Review 87(3), 95–104. https://doi.org/10.1353/tfr.2014.0311 org/10.36441/supremacy.v1i1.156

http://www.hts.org.za Open access

Machine
Machine Translated by Google
Translated by Google
Page 9 of 9
Pohan, S., 2018, 'Comparison of Anti-Corruption Institutions in Indonesia and Several World
Countries', JUSTITIA: Journal of Law and Humanities 1(1), 271–303. https://doi.org/
10.31604/justitia.v1i1.271-303
Rabain, J., 2014, 'Islamic Perspective on Corruption', Journal of Islamic Thought: An-Nida.
Republika.co.id, 2014, Golkar: JK Was Fired by Gus Dur for Corruption, seen from https://
republica.co.id/berita/n71g5j/golkar-jk-pernah-dipecat-gus-dur-because of corruption.
Setting _ .
Sihombing, RF, 2019, ICW: 22 DPR Members Suspected of Corruption Throughout
2014-2019, seen from https://news.detik.com/berita/d-4500126/icw-22-member-dpr
suspected of corruption-along-2014 - 2019.
Siroj, M., 2017, 'Corruption in the Perspective of Islamic Law and its Eradication Strategy',
AL-IHKAM: Journal of Law & Social Institutions 11(2), 293–312. https://doi.org/10.19105/
al lhkam.v11i2.1038
Sitompul, P., 2014, 'Constructing the Reality of the KPK's Role in Online Reporting Related to Corruption Cases
(Framing Study of Several Online Reports Related to the Role of the Corruption Eradication Commission
in Corruption Cases of Former Banten Governor Ratu Atut Chosiah)', Journal of Communication and
Media Studies 18(2), 169 –181. https://doi.org/10.31445/jskm.2014.180203
Sommer, U., Bloompazit, PBN & Arikan, G., 2013, 'Does faith limit immorality? Political
religion and corruption', Democratization 20(2), 287–309. https://doi.
org/10.1080/13510347.2011.650914
Sosiawan, UM, 2019, 'The Role of the Corruption Eradication Commission (KPK) in Preventing
and Eradicating Corruption', De Jure Legal Research Journal 19(4), 517–538. https://
doi.org/10.30641/dejure.2019.v19.517-538
Sucipto, TI, 2021, 1,146 Corruption Cases Occurred Throughout 2004-2021, viewed from https://
www.medcom.id/nasional/ Hukum/akWLdxXK-1-146-case-corruption occurred
throughout 2004-2021.
Suhariyanto, B., Mustafa, C. & Santoso, T., 2021, 'Liability combining between cases
transnational corruption in Indonesia and the United States', Journal of Legal, Ethical and
Regulatory Issues 24(3), 1–10.
Suwana, F., 2020, 'What motivates digital activism? The case of the Save KPK movement in
Indonesia', Information Communication and Society 23(9), 1295–1310. https://doi.org/
10.1080/1369118X.2018.1563205
Swanepoel, B.A.P. & Meiring, J., 2017, 'Morality in relation to fraud, corruption and tax
evasion in South Africa', EJournal of Tax Research 15(2), 333–358.
http://www.hts.org.za
Original Research
Tamin, BY, 2018, 'Discretion as to the object of the pidana korupsi di Indonesia', International
Journal of Engineering and Technology (UEA) 7(4.9), 100–103. https://doi.org/10.14419/
hips.v7i4.9.20627
Torsello, D., 2020, 'The morality of corruption in organizations', Civitas 20(3), 399–407. https://
doi.org/10.15448/1984-7289.2020.2.37970
Trianto, D., 2020, Gus Dur Chooses to 'Burn' the Ministry of Social Affairs Because There Are Many Corruptors, Jokowi?,
seen from https://politik.rmol.id/read/2020/12/06/464540/gus-dur-select burn- Ministry of Social Affairs-because
there are many-corruptors-Jokowi.
Valdovinos-Hernandez, I., Szymanski, M. & Grabowska, K., 2019, 'My fault – Peran
agama dalam perakupi korupsi', Economic Science Forum 7(3), 49–62.
Wickberg, S., 2021, 'Understanding corruption in the twenty-first century: Towards a new
constructivist research agenda', French Politics 19, 82–102. https://doi.
org/10.1057/s41253-020-00144-4
Widiyanto, IF, 2017, 'Religion and Corruption', Abdiel Journal: Treasures of Theological
Thought, Christian Religious Education, and Church Music 1(1), 13–30. https://doi.
org/10.37368/ja.v1i01.84
Widyatmoko, WF, Pabbajah, M. & Widyanti, RN, 2020, 'Leadership characters in
human resource development: A critical review', IJCMER 6(2), 1–9. https://doi.
org/10.18510/ijmier.2020.621
Xu, X., Li, Y., Liu, X. & Gan, W., 2017, 'Does religion matter for corruption? Evidence
from China, China Economic Review 42, 34–49. https://doi.org/10.1016/j.
hieco.2016.11.005
Yanas, R., 2020, Tegar.id. 6 Ministers Ensnared in Corruption from the SBY Era to Jokowi,
seen from https://www.tagar.id/6-menteri-terjerat-kokerja-dari-era-sby to-jokowi.
Zahari, AI, Said, J. & Muhamad, N., 2021, 'Public sector fraud: A Malaysian perspective',
Journal of Financial Crime 29(1), 309–324. https://doi.org/10.1108/
jfc-01-2021-0013
Zhao, H., Ahn, MJ & Manoharan, AP, 2021, 'E-government, corruption reduction and
the role of culture: A study based on panel data from 57 countries', International Journal of
E-Planning Research 10( 3 ), 19. https://doi.org/10.4018/IJEPR.
20210701.oa6
Zulaikha, Z., Basuki Hadiprajitno, PT, Rohman, A. & Handayani, S., 2021, 'The Influence of
Attitudes, Subjective Norms and Behavioral Control on Corrupt Intentions and
Behavior in Public Procurement: The Fraud Triangle and Planned Behavior in Accounting
Management', Accounting 7 (2021), 331–338. https://doi.org/
10.5267/j.ac.2020.11.020
Open access