KORUPSI, SIRI’ NA PACCE DAN BEBAN “TEOLOGI” ISLAM

This item is published by Universitas Islam Negeri Sunan Ampel Surabaya

Ikhsan, Muh. (2012) KORUPSI, SIRI’ NA PACCE DAN BEBAN “TEOLOGI” ISLAM. In: Conference Proceedings: Annual International Conference on Islamic Studies (AICIS) XII, 5 – 8 November 2012, Surabaya – Indonesia.

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Abstract

Since the explosion of the reform 1998 become the dominant phenomenon of this nation, had discourse of corruption become the most talked issue. The talks were rolling start from political elites, statesmen, scholars, students up to frenetic coffees at the roadside. Corruption, Collusion and Nepotism (KKN) is seen as one of the most important package of reforms agenda that must be combated, totally. Corruption is a social pathology that should have been called very early. Empirical studies of corruption, among others, performed very well by S.H. Alatas. He even managed to formulate what he calls the "ideology" of corruption. Not to mention if corruption is seen as one of the most naive practice of White Collar Crime, clearly it shows a very broad scope of the study. Combating corruption in Indonesia actually has gone on long enough, almost as old as the Republic stands. Many efforts have been made to the repressive public officer or state officials convicted of corruption. Not counted how many state officials have a feeling of bitter staying at the hotel freely. According social theory, public officials corrupt by use their authority and power as government and also the nation wealth inappropriately to broad networking. Even so, they lately started to develop the perception that corruption isn’t just happening in government, but also in corporations, foundations, political parties, hospitals, schools, universities and even religious institutions. In other words, corruption can happen anytime and anywhere (omnipresence). The corruption rate is not only politics, but also symptom of social and cultural phenomena. Based on Indonesian People views, corruption often was understood as a moral phenomenon: people who did corrupt can be concluded as bad person. This view is unacceptable, for some cases, ex. controversial corruption in the Department of Religion? (The case of the People of the Fund Permanent [DAU] was highly controversial and dragged the former Minister of Religious Affairs Said Agil Husin Al-Munawwar to the prisoner's chair). Indonesia is the largest Muslim-majority country in this big universe, but paradoxically Indonesia as the most corrupt country among the 12 most important countries in Asia (assessed by the international research institutions such as PERC of Hong Kong and Transparency of Germany)? Then, the more radical question can be formulated here: has corruption positively correlate with religion? According to writer’s opinion, formal ritual is more dominant indicator of our society’s religiosity than the essentials of the religion itself, especially in responding the complexity of modern world? Hence, there must be islam-sollution or culturally superior to fight against corruption so not become a pragmatic virus which in turn will bring forth deontologization, deteologization, and even dehumanizing. One of the efforts is superior culture through the popular Bugis-Makassar called siri’ na pacce. This tradition is believed to be the source of inspiration and the core of the building that is Islamic culture. By having an attitude or life principle siri' na pacce is expected to minimize if not to suppress corruption.