The Fiqh of Corruption: When Trust is Betrayed and Justice is Sold
The atmosphere in a government office appeared to run as usual. Employees came and went, files piled up on desks, while members of the public queued to handle various administrative matters. Behind this seemingly normal routine, an employee with the initial H received a brown envelope from someone hoping to expedite their permit process.
Initially, H tried to refuse. He realised that the position he held was a trust that must be accounted for, not only before the state but also before Allah SWT. However, the pressures of living costs, children’s education expenses, and a gradually increasing lifestyle began to weaken his defences. He tried to calm his heart by saying the envelope was merely a ‘token of gratitude’, not a bribe.
Justification after justification eventually defeated his conscience. Day by day, envelope after envelope began to be considered normal. The amounts grew larger, and his audacity increased. Decisions that should have been based on rules and justice slowly changed to favour whoever could pay more. The rights of the public, which should be obtained equally, turned into something that could be bought and sold.
Unbeknownst to him, every rupiah he received gradually eroded his conscience. H still prayed in congregation, still attended religious study circles, and even still advised his children about the importance of honesty. Yet, at the same time, he was betraying the trust placed in him and seizing the rights of the public he was supposed to serve fairly.
Until one day, everything was uncovered. Law enforcement officials named him a suspect in a bribery case. The position he had once been so proud of had to be relinquished, his family’s good name was tarnished, and public trust vanished. The hardest part was having to watch his children bear the shame of an act that had actually started with an envelope once considered trivial.
This story is merely an illustration. However, similar phenomena are not unfamiliar in this country. The various corruption cases that continue to be revealed show that corruption is not just a violation of state law, but also a reflection of a moral crisis, a loss of integrity, and a betrayal of trust.
Ironically, perpetrators of corruption do not always come from those living in deprivation. Many of them already hold positions, have adequate incomes, and even enjoy honourable standing in society. This fact indicates that the root of the corruption problem is not solely economic factors, but rather weak integrity, a fading fear of Allah SWT, and a loss of awareness that every trust will one day be accounted for.
Corruption: A Betrayal of Trust
In the Islamic perspective, trust (amanah) is one of the main foundations of life. Position, power, wealth, and authority are not the absolute property of humans, but rather a deposit from Allah SWT that must be carried out with full honesty, responsibility, and justice. Therefore, any misuse of trust not only harms people but is also a violation of Allah SWT’s commands.
Allah SWT says: ‘Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.’ (QS. An-Nisa: 58)
This verse emphasises that trust and justice are two inseparable principles. An official who abuses their position for personal gain not only violates positive law but also betrays the trust given by Allah SWT and seizes the rights of the public they should be protecting.
In essence, corruption is not just the loss of state money. Its impact is far broader. Corruption hinders development, worsens the quality of public services, widens social inequality, and erodes public trust in state institutions. Ultimately, it is the wider community, especially vulnerable groups in need of fair service, who suffer the most.
The Qur’an also provides a stern warning against acquiring wealth through false means. Allah SWT says: ‘And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers so that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].’ (QS. Al-Baqarah: 188)
This verse serves as a very strong foundation that all forms of bribery, gratification intended to influence decisions, abuse of authority, and acquisition of wealth through illegitimate means are prohibited in Islam. Thus, corruption is not only a criminal act but also a violation of the objectives of Sharia (maqashid al-syari’ah), particularly in safeguarding wealth (hifz al-mal) and upholding justice as the foundation of social life.
From the perspective of Islamic jurisprudence, corruption is not merely a criminal act, but also a form of betrayal of trust and seizure of public rights. A position is a deposit that must be carried out honestly, not used as a means to enrich oneself.
The Prophet Muhammad (PBUH) said: ‘Allah curses the bribe-giver, the bribe-taker, and the intermediary between them.’ (HR. Ahmad No. 6791; At-Tirmidzi No. 1337)
This hadith shows that Islam strictly forbids all forms of bribery and abuse of authority because they destroy justice. Corruption also contradicts the objectives of Sharia (maqashid al-syari’ah), particularly in safeguarding wealth (hifz al-mal), as state assets are a trust that must be used for public welfare, not personal gain.
This view aligns with the stance of the Muhammadiyah Tarjih and Tajdid Council, which asserts that corruption is forbidden (haram) because it seizes the rights of others.