ERADICATING CORRUPTION WITH RELIGION:
Tiger without Claws
Tiger without Claws
Moral Integrity through
Religious-based Education
Drs.
Jamalludin Sitepu,M.A.
The
Islamic Students Association (HMI)
Branch
of Binjai
TELEPHONE
NUMBER: 081375476850
EMAIL
ADDRESS: jamalludinsitepu@gmail.com
ABSTRACT
Most religions, including
Islam, teach integrity, morality, and anti-corruption. In Islam, there are many
teachings and preach which forbid stealing, cheat, dishonesty, and corruption.
For example, in Qur’an surah Al-Baqarah: 188, Allah wrote “ 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]. Also in one Hadits, Prophet Muhammad said “May
the Curse of Allah be upon the briber, the bribe recipient, and the mediator
between them."
Those values of integrity, morality,
and anti-corruption are socialized among Moslems since their childhood. This
socialization takes place in home, schools, mosques, and markets. State leaders
and informal community leaders are together to implant these values. Radio,
television, mobile phones, and videos are media for this awareness-raising.
However, those steps of
socialization and awareness-raising against corruption are finding rocks when
implemented in social and formal relations. Constitutionally, Indonesia is not based on a
particular religious faith. Practically, Islam is just an ethical guidance with
no legal punishment for people who corrupt. So, Islam does not exert much
influence on anti-corruption practices. To make it more ineffective,
competition for scarce resources in economic, social, and political dimensions,
in corrupt and unjust state system, make Moslems surrender to instant
self-enrichment. Many are trapped in such a situation “Right Man in the Wrong Place and
Wrong Time”.
KEY WORDS: ISLAM,
INTEGRITY, ANTI-CORRUPTION, UNJUST STATE SYSTEM
I.
INTRODUCTION
My career
as an Instructor/Trainer of the Islamic Students Association Students (Himpunan
Mahasiswa Islam=HMI) Branch of Binjai, started in the late 1992. After
graduated from International Relations Department in the University
of Gadjah Mada, Yogyakarta in 1991, I
returned to North Sumatra and then involved in
training university, high school students.
My involvement
in HMI started in 1988 when I was trained in Basic Training by HMI Branch of
Yogyakarta. My Intermediate Training I completed in 1989 in Yogyakarta,
and my Senior Course was done in 2000 in Binjai. As students, I was not active
in HMI of Yogyakarta. Instead, I was socializing with students with many
different ideologies, such as Catholic, Protestant, Socialist, Communist, and Atheist.
As
HMI instructor/trainer, started in the late 1990s, I trained students in Binjai
and Langkat on Islamic Ethics, Philosophy, and Cadre Identity Value (NIK= NIlai
Identitas Kader) which then changed into Struggle of Core Values (NDP= Nilai
Dasar Perjuangan). However, what is taught on the training ground, is not
always able to implemented by HMI trainees in real lives. Challenges, which are
coming from inside and outside, are so heavy. Many stay clean, but many fail.
II.
METHODOLOGY
This paper is
solely based on qualitative research, It aimed to obtain nuanced descriptions
from the different qualitative aspects of the life world; it works with words
and not with numbers (Kvale, 1996: 32). David and Sutton (2004: 35) added that
qualitative research usually emphasizes words rather than quantification in the
collection and analysis of data. In writing this paper, the author used three
data gathering techniques:
1.
Literature Review
Barakat, Chard,
Jacoby, and Lume (2002: 997) highly recommend a relevant literature review. The
theoretical aspect of a study should draw on points that may have been raised
in the literature from which a synthesis for an alternative analytical
framework may be developed, integrating various theories on local circumstances
and their applicability to a particular case.
2.
Interview
Interviews with
other HMI instructors, trainers, and seniors regarding degrading HMI stance and
status among university students have been done long before this paper is
written. It is based on concerns that many HMI members and leaders have
problems with law enforcement and tend to corrupt by giving political supports
to corrupt government officials and political party leaders,
3.
Online Internet
Searching
As a person who
lives in a village and far from city, collecting information from internet is
very helpful. Even though the author is only able to collect a small portion of
data, this technique nowadays is developing as online publication grows
significantly. As for Qur’an translation into English, the author relies
heavily on online translation, especially on www.quran.com.
4.
Triangulation
According to Bryman
(2004: 275), triangulation entailed using more than the method of source of
data in the study of social phenomena.
Different books or publication or persons can have different, even
conflicting, arguments. This is where triangulation is important in verifying
conflicting information collected by the author.
III.
RESEARCH RESULT
A. DEFINITION
It is believed that there is no specific term of corruption in Islam. However, Ahmad
Baidowi (2009: 145-147) comprehensively categorizes some terms in Qur’an as
corruption, such as:
1. “Ghulul”. According to Baidowi (2009), “ghulul” means
stealing. Quoted by Baidowi (2009), Deeb al-Kudrawi in Dictionary of Al-Alfazh
al-Islamiyah difines “ghulul” as stealing from the war booty before its
distribution. In
Qur’an surah Ali Imran: 161. “It
is not for any Prophet to take illegally a part of booty (Ghulul), and whosoever deceives his
companions as regards the booty, he shall bring forth on the Day of
Resurrection that which he took (illegally). Then every person shall be paid in
full what he has earned, and they shall not be dealt with unjustly”.
2. “Risywah”. It is interpreted as
bribery. In another hadits, Prophet
Muhammad said “May the Curse of Allah be upon the briber, the bribe recipient,
and the mediator between them." (H.R. Al-Hakim). In Qur’an Al-Baqarah: 188, it is also stated: “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]”.
3. “Al-Suht”. It is also referred as
bribe. This term is in Qur’an in Al-Maidah: 42 which reads “(They like to)
listen to falsehood, to devour anything forbidden. So if they come to you (O
Muhammad), either judge between them, or turn away from them. If you turn
away from them, they cannot hurt you in the least. And if you judge, judge
with justice between them. Verily, Allah loves those who act justly.”
4. “Al-Hirabah”. It is a robbery. In Qur’an in
Al-Maidah: 33, it reads “The recompense of those who wage war against Allah and
His Messenger and do mischief in the land is only that they shall be killed or
crucified or their hands and their feet be cut off on the opposite sides, or be
exiled from the land. That is their disgrace in this world, and a great
torment is theirs in the Hereafter.”
5. “As-Saraqah”. It means stealing
somebody’s wealth secretly and unlawfully. It refers to Qur’an in surah
Al-Maidah: 38 which reads “Cut off (from the wrist joint) the (right) hand of
the thief, male or female, as a recompense for that which they committed, a
punishment by way of example from Allah. And Allah is All-Powerful,
All-Wise”.
6. “Ghasab”. It means robbing somebody’s
wealth cruelly or taking somebody’s wealth and having no intention to return
it. It refers to Qur’an in Surah Al-Kahfi: 79 which reads “"As for the
ship, it belonged to Masakin (poor people) working in the sea. So I
wished to make a defective damage in it, as there was a king after them who
seized every ship by force”.
7. “Khasr and Bakhs”. It means cheating.
It refers to Qur’an in Surah Al-Muthafifin: 1-3 which reads “Woe to Al-Mutaffifin
[those who give less in measure and weight (decrease the rights of
others)], Those who, when they have to receive by measure from men, demand full
measure, And when they have to give by measure or weight to men, give less than
due.” And Al-Syu’ara: 183 which reads “"And defraud not people by reducing
their things, nor do evil, making corruption and mischief in the land.”
Additionally, Ibn Qudamah quoted by Wahid
(2013). stated that eating “haram” food is identical with corruption. Helmy Ali
(2013) also includes betrayal of trust as corruption. He refers to Qur’an Surah
An-Nisa 58,” Indeed, Allah commands you to render trusts to whom they are due
and when you judge between people to judge with justice. Excellent is that
which Allah instructs you. Indeed, Allah is ever Hearing and Seeing”.
Intellectual Corruption
In its
development, the meaning of corruption then widens. It is not only dealing with
economic or political dimensions. But also it deals with intellectual
perspective, that is intellectual corruption. Many call it as plagiarism
(Setiyaji, 2010: 324-326).
The author
sees that plagiarism among students in Binjai and Langkat has been reaching an
alarming state. Many university students are lazy or not confident to write a
thesis. They just pay some body write it for them. And “somebody” could be
their lecturer. It is totally corruption.
To sum it, In
Al-Qur’an and Hadits, there are many Islamic teachings which abhor corruption
and encourage integrity. And in HMI, as Qur’an and Hadits are guiding
principles, I train university students on integrity and ways to implement
them. Qur’an is food and Hadits is drink.
B. SOCIALIZING INTEGRITY
In one book, Adz-Dzakiey (2005: 3-48) describes
comprehensively on how Moslems can socialize integrity within and among
themselves. Below is his description:
·
Pre-wedding
period: Choosing “right bride”.
In Islam, socializing integrity for a
man or woman even starts when she/he is not born, yet. It begins with their
parents when their father and mother are seeking for bride and bridegroom. It
is not wealth, status, or beauty which determines first, but integrity: in the
concept of “iman and taqwa”.
According to Prophet Muhammad, there
are four reasons why you choose a bridegroom. First, because of her beauty.
Second, because of her wealth. Third, because of her status. Fourth, because of
her integrity. However, integrity is the best reason why you choose a bride.
Because with integrity, later you can have wealth, status, and beauty.
·
Wedding
party
When
you are holding a wedding party, make sure that all money used are coming from
“halal” activities. Money which comes from “halal” activities could harm the
sanctity of marriage. Consequently, it will lead to bad marriage and bearing
bad children.
In wedding party, it is also forbidden
to hold activities which are considered “haram” such as striptease dance or
activities which invite evils. It is feared that it will dirt incoming baby.
·
“Halal food and drink”
Serving “halal food and drink” is
important in forging integrity into incoming baby. “Halal food and drink” will
make a baby healthy physically and will make him/her easy to learn Qur’an and
clean from sins and corruption. “Haram food and drink” will make him/her
difficult to understand Qur’an and will make him/her easy to do bad things.
·
“Guided sex”
In Islam, sex is not only for raising
children or joy. It is very much related how to bear a clean baby. Moslems have
to start with “Bismillah” and prayer to drive evil away. By doing this, it is
hoped that the baby later will be far away from doing evil things.
·
“Azan”
on the right ear and “Iqamah” on the left ear.
Listening to “azan” on the right ear
and “iqamah” to the left ear for a just-born baby means the first sound the
baby hears is the greatness of Allah, not other sounds. It is hoped later that
the baby will only follow right sounds.
·
Giving
good name
Giving a good name for baby is meant
to pray that the baby will grow to become a good person. On the contrary,
giving bad names are forbidden as it is feared that it will affect the baby’s
mentality.
·
Breast
feeding
In Islam, breastfeeding is recommended
for a baby until 2 years. Medically, breastfeed is full of nutrients, and psychologically,
it will create stronger bond between a mother and the baby. If the mother lacks
of good breastfeed, the parents could hire somebody to breastfeed the baby.
But, it must be firstly clear that the she is a good woman.
·
Khitan
(Circumcision)
For a growing boy, aged 9-13, the boy
has to undergo circumcision process. Medically, it is meant to clean the boy.
Religiously, it is meant to clean the boy from “najis”.
·
Religious
education
In juvenile age, parent must socialize
religious regulation to their children. It is meat to educate the children
about morality, integrity, and responsibility. In this stage, HMI plays a role,
educating university students.
C.
CHALLENGES
Internally
It has been clear form the outset that
in Islam integrity teaching has been started even when a baby is not born yet.
It begins with choosing the right bride/bridegroom, holding a clean and
respectful wedding party, having guided sex, serving “halal food and drink”,
two-years breastfeeding, and religious education. Shortly, it is the most
comprehensive integrity socialization.
However, that is all theoretical. In
practice, the case could be different. Day to day activities could harm
religious socialization. Who perceived to be religiously pious can do wrong and
sinful. Tauhid Nur Azhar abd Eman Sulaiman describe is as eroded faith and
hypocritical religousity (Azhar
and Sulaiman, 2007: 149-150).
Karazkani (2005: 103-117) argued that
Moslems fail to obey Qur’an and Hadits because they love this world more than
“akhirat”, eternal life after death. There are three reasons why Moslems love
the world more than “akhirat”, they are arrogance, greed and envy.
That is to explain why many perceived
religious persons are jailed for corruption. Another example is people are
surprised when Corruption Eradication Commission (KPK) set Lufti Hasan Ishaq,
the President of Prosperous Justice Party (PKS), one of outstanding Islamic
Political Party, and Anas Urbaningrum, former Chairman of the Association of
Islamic Students (HMI), as suspects. In Langkat, many Hajj, the ones who have
done pilgrimage to Mecca
and Madinah, are taken into jail for corruption and embezzlement. I am sure
readers can suggest a longer list of such a case.
Next is a question why perceived
religious persons can be corrupting which is forbidden by their own religion.
In HMI, inside training, there is no problem with teaching and implementing
integrity and anti-corruption. Trainees understand what are taught and there is
no denial that integrity and anti-corruption are core values of Islam.
However, the challenges for HMI are
outside training location. As a very big organization for students, many
political leaders and government officials are tempted to co-opt, mobilize, and
manipulate HMI for their own vested interests, They lure HMI leaders by giving
money, projects, or high positions after, even before, HMI leaders completed
their period in HMI. Many HMI activists and instructors told me that Congress
of HMI were often contaminated by money politics distributed by political
leaders or government officials eager to co-opt, control, and manipulate HMI,
usually for political support. Supposed to be an ultimate forum for updating
training curricula and designing populist programs, congress much turned into
competing ground for electing general chairman of HMI only. In the mayhem of
gambling crisis in North Sumatra in 2000, some
gambling mafias also tried to co-opt HMI leaders as HMI often held
demonstrations to protest gambling.
This story is the same when they are
back in their branch in their home town. New problem arises. HMI leaders with
economic and power greed motivation will easily fall to corruption trap. These
leaders, whom I called “opportunist HMI leaders” will then influence HMI
members to join their ranks, securing wealth and position from particular
political leaders and government officials. From my own experiences and
discussion with other HMI instructors and trainers, this kind of HMI leaders
usually are able to rally significant supports among HMI members on the grass root.
This is situation is, of course, not
accepted by other factions within HMI. They see co-optation, mobilization, and
manipulation of HMI by particular political leaders and government officials
could endanger HMI’s independence and idealism, and in turn, integrity and
anti-corruption movement. This people, whom I called “Idealist HMI leaders,
instructors and trainers, stay neutral and defend HMI as a training ground for
people who want dignity and respect in their lives. They are ready to die in
poverty if clean and “halal” ways to richness and success are blocked.
Externally
Why is external environment so detrimental
to integrity and anti-corruption? The answer is structural. Here are my explanations:
1.
Poverty and Economic Injustice
Many good Moslems are stumbling blocks
and surrender to corruption, against their religious faith, because of economic
reasons. They are poor and want to be rich. To achieve that with right paths
are almost impossible. The economic system for long has been co-opted by capitalist
system which does not give opportunities for the poor. Banks only lend money to
the rich and the corrupt. The rich tend to hold on their power through
political, social, economical, and judicial instruments. What supposed to be a
socialist state, in practice, it is a primitive capitalism which once existed
in North America and West Europe. In short, vertical
mobilization has been blocked
If you choose the right path, it means
you have to more patient and hunger-proof. You can still achieve what you want,
but you have to be waiting for sometime and the right moment until Allah
decides your destiny to be rich and powerful. There is no escape door.
However, that is the problem. Not
all or many people are patient enough to wait for that time to come. Instead of
being patient and staying on the straight path (shirattal mustaqim), many
Moslems are surrendering to evils and do “haram” things. Religious values which
have been implanted for long are erased in a short time. They love more
material wealth (hubud dunya) rather than the mercy of Allah.
2.
Secular
political system.
Many Moslems are confused to see how
secular political system in Indonesia. There is no “haram and halal” boundary.
Politics only deal with how you get the power and how you maintain it. Mostly,
it is Machiavellist. You can buy votes and pay officers which manage voting
system.
It is exacerbated by the fact that the
political party system is still dominated by dynasty politics. Just observe how
PDIP (Struggle indonesia
democracy party) is dominated by Sukarno kinship and oligarchy, Democrat Party
by SBY (Susilo Bambang Yudhoyono), PKS (Prosperous justice party) by Hilmi
Aminuddin. Vertical mobilization through political party system is not running
well. Dominant and ruling political parties prevent new political parties from
growing by using Election Law. Growth of newly young and clean political
leaders is almost Non-existent.
3.
Weak Law Enforcement in judicial system.
In their childhood time, many Moslem
are taught about Islamic Law which forbids them to do sins. However, as they
grow up, many values of Islamic Law are then substituted by national law or
regional regulation which is secular in essence. Many Moslems are not ready to
obey 2 laws which are in many times on the contrary each other. For example, in
Islamic law it is stated that it is forbidden to steal and cheat because Allah
see you. However, in National Law, it is not easy to sue somebody stealing from
you if nobody witnesses it and no evidence.
This is exacerbated by the fact that many persons, who
are in charge of rules and law, are breaching laws themselves. Bribery and
embezzlement are common in court. You can bribe judges or prosecutors. When you
are caught for criminal acts, laws could be compromised. Upholding laws and
constitutions are just lip service. Jail? According to Togar Lubis, a lawyer in
Langkat, in January 2013, nowadays jail is becoming the best school to teach
and train someone to be a criminal. Jail is also a place where you can find
drugs and a drug mafia controls drugs trade.
IV.
CONCLUSION
Islam preaches integrity and
forbids corruption. Socialization process begins even before a baby is born
until he/she grows up, such as in choosing
“right bride/bridegroom, wedding party, serving halal food and drink, making
love with “Bismillah”, “Azan” on the right ear and “Iqamah” on the left ear,
Giving good name, breast feeding, “khitan” (circumcision), and religious
education. All must be done in the Name of Allah with clean and right motivation.
In HMI, integrity and anti corruption
are also taught. Training curricula contains lessons on human responsibility to
create a just and prosperous world. All kinds of crimes and misbehavior must be
avoided. In the training ground, it is honesty and truth which prevail.
However, when trainees completed their
trainings (Basic Training, Intermediate Training, Advanced Training, and Senior
Course), students have difficulties in adapting themselves to real lives
situation. Many corrupt and greedy political leaders and government officials
are very eager to co-opt, mobilize, and manipulate HMI for their own
vested-interests. They tempt HMI leaders and member by giving away money,
wealth, and political positions. Many fall down, but many stand high, too,
proudly.
The fall down happens because of two
reasons, internally and externally. Internally, their faith is weak because of
arrogance, greed and envy. Externally, economic, political, and judicial
systems are structurally corrupt. “Right and good persons, who decide to work
within the system, will come out in dirt and contaminated”, because the system
is already rotten and sick.
There is no way out to work with the
system. So far, many have proposed and suggested partial and artificial
rehabilitation to the system. Sometimes they call it as Reformation. It fails
because the men who guard and operate the system are still the same. They will
always endeavor to find weakness within the system.
The only solution is a revolution. There are two kinds of
revolutions: one is an abrupt and violent revolution, and two is peaceful
revolution. As for Indonesia,
the author recommends a peaceful revolution. What is a peaceful revolution and
how to achieve it, it is not in this paper to elaborate this issue. The author
recommends writing a research on how to proceed to a peaceful revolution.
REFERENCE
Adz-Dzakiey , Hamdani Bakran (2005),
Prophetic Intelligence: Kecerdasan Kenabian, Yogyakarta,
Islamika.
Ali, Helmy (2012), PEMBERANTASAN KORUPSI DITINJAU DARI
PERSPEKTIF ISLAM, http://bkpp.acehprov.go.id/simpegbrr/Artikel/Artikel26-11-2012/Helmy_Ali_WI/DES-2012-PEMBERANTASAN_KORUPSI_DALAM_PERSPEKTIF_ISLAM.pdf, accessed
on the 23 Feb 2013
Azhar, Tauhid Nur and Sulaiman, Eman (2007), HARAM BIKIN SERAM: Refleksi Keharaman dalam
Gaya Hidup dan Perilaku, Bandung,
Madania Prima
Baidowi,
Ahmad (2009), Pemberantasan Korupsi dalam Perspektif Islam, Esensia, Vol.10,
No.2 2009
Barakat, S., Chard, M., Jacoby, T., and Lume, W. (2002), The Composite
Approach: research design in the context of war and armed conflict, Third World
Quaterly 23 (5).
Bryman, A. (2004), Social Research Method, Oxord, Oxford University
Press.
David, M. and Sutton, C.D. (2004), Social Research: The Basics, London, Thousand Oaks, New Delhi,
Sage Publications
Karazkani, Ibrahim al (2005), Taman Orang-Orang Yang Bertobat, Jakarta, Pustaka Zahra.
Kvale, S. (1996), An Introduction to Qualitative Research Interviewing, Thousand Oaks, London and New Delhi, Sage
Publications.
Setiyaji, Achmad (2010), Mereka
Menuduh Saya, Yogyakarta, Galangpress
Wahid, Marzuki (2013), Pandangan
dan Sikap Islam, http://www.fahmina.or.id/artikel-a-berita/mutiara-arsip/630-korupsi-pandangan-dan-sikap-islam.html, accessed 23 Feb 2013
