Article Can Islamic Law Mitigate Corruption? :A MaqAidBased Critique of Village Governance in Indonesia Agung Nugroho Reformis Santono1.
Luqman Hakim 2.
Anfasa Naufal Reza Irsali3 Universitas PTIQ.
Jakarta.
Indonesia.
email : agungnugrohors@mhs.
Universitas Islam Negeri (UIN) Sunan Ampel.
Surabaya.
Indonesia.
email : uinsaluqmanhakim@gmail.
Universitas Islam Negeri (UIN) Maulana Malik Ibrahim.
Malang.
Indonesia.
email : 240106310003@student.
uin-malang.
Abstract
PERADABAN JOURNAL OF
RELIGION AND SOCIETY
Vol.
Issue 2.
July 2025
ISSN 2962-7958
Page : 97-121 DOI:
https://doi.
org/10.
59001/pjrs.
Copyright A The Author.
2025 This work is licensed under a Creative Commons Attribution 4.
International License Law No.
3 of 2024 Concerning Villages is introduced as a strategic policy to strengthen village self-reliance, yet its implementation faces persistent challenges from structural poverty and corruption that hinder development.
This article evaluates how the maqAid al-sharAoah approach can be utilized to assess the effectiveness of this law in alleviating poverty and mitigating corruption in rural This research employs a qualitative method with a text analysis approach to the lawAos articles, complemented by a review of secondary data from government reports and relevant academic The analysis reveals that the Village Law holds substantial potential to fulfill maqAid al-sharAoah, particularly in safeguarding wealth .
ife al-mA.
and life .
ife al-naf.
, through transparent village financial management and enhanced community capacity.
However, weaknesses in supervision and policy implementation remain significant obstacles to combating corruption.
Therefore, more consistent implementation efforts aligned with maqAid al-sharAoah principles are crucial to ensure sustainable, just, and prosperous village development.
This study ultimately proposes the concepts of maqAid qAryah .
t the level of maqAid al-khAshA.
and maqAid as-siyasatul qAryah .
t the level of maqAid juzAoiyya.
as a robust conceptual framework for addressing poverty and mitigating corruption in these areas.
Keyword Corruption prevention, maqAid al-sharAoah, poverty alleviation.
Village Law Peradaban Journal Religion and Society 4.
2025 : 97-121 Introduction The discourse on rural development in Indonesia plays a strategic role in encouraging equal distribution of national welfare, especially in rural areas which are often pockets of poverty (Agustina and Yahya, 2.
Research data revealed by the Central Statistics Agency (BPS) shows that although the depth and severity of poverty is declining, by 2023, 10 percent of the rural population will still live below the poverty line as shown in figure 1 (Badan Pusat statistik, 2.
The percentage of poverty data is more directed at the level of welfare, especially related to the education and unemployment aspects of the village populations (Anggraeni, 2.
This fact illustrates that despite the government allocating more than 600 trillion rupiah in village funds since 2015, the impact on increasing welfareas not been significant (Shahmi, 2.
According to Sutoro Eko, a village governance expert in media, the management of village funds is often hampered by the minimal capacity of the local bureaucracy and weak supervision, so that most of the funds do not reach the expected goal (Desapedia, 2.
Instead of managing funds, the government inserts a neoliberal government monopoly that prioritizes economic growth over human development for welfare (Sahdan.
Pradhanawati.
Yuwono, and Yunanto, 2.
even though the government is only one competitor of economic activity apart from business actors and society (Ferguson 2020a.
This issue is highly dilemmatic.
the village fund policy has not been fully able to resolve the fundamental problems in rural areas or has even become a monopoly tool for political elites to increase their seats in society.
Source: The Central Statistics Agency .
Figure 1.
Poverty Data in Indonesia September 2019 - March 2023 In addition, the phenomenon of village fund corruption is a worrying paradox in efforts to empower village communities (Senator, 2.
Transparency International Indonesia notes that corruption involving village heads and local officials continues to rise, with 187 cases detected in 2023 as shown in figure 2 (Watch, 2.
This case reflects a weak monitoring system and lack of transparency in village governance (Rifai.
Kamaluddin, and Hidayat, 2.
A strict monitoring system and transparency are Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? useful for reducing the potential for bribery and defensive corruption (Di Giorno.
Dileo, and Busato, 2.
Constitutional law expert.
Refly Harun, said that without systemic reform, corruption will continue to be a major obstacle to village development (Dahoklory, 2.
Moreover, the discovery of cases of village funds that were not distributed properly, in this case, raises great suspicion about the credibility and ability of village officials to manage village funds (Radeana.
Leniwati.
Juanda, and Haryanti, 2.
Thus, improving governance that is more transparent and accountable is an urgent need to eradicate corrupt practices in rural areas.
Source: Indonesian Corruption Watch .
Figure 2.
Number of corruption cases in Indonesia in various sectors On the other hand, the enactment of Law Number 6 of 2014 concerning Villages was initially designed to increase village independence through decentralization and village autonomy (Negara, 2.
the requirements for the functionalities of such libraries are enormous.
Finding the optimal structural design .
of a cold plate.
However, in its application, village officials are less able to understand the Village Law (Bakar, 2.
Thus, the practice is not in sync between the documents formulated in the form of development planning and the standard provisions of the Village Law (Hermanto.
Manzilati.
Ghazali, and Ismail, 2.
Thus.
Sutoro Eko said that this law has provided a legal basis for village financial management and development, but its implementation is often hampered by minimal managerial capacity at the village level (Eko, 2.
Another study confirmed that a weak reporting and monitoring system is a loophole for misuse of village budgets (Setiawan and Nurkhin, 2.
Abdul Kadir underlined that there are four aspects that cause the failure of village autonomy, namely weak regulations, overlapping institutions, village dependence on the budget, and low competence of rural communities and civil society in overseeing the implementation of autonomy (Kadir.
Zuada, and Idris, 2.
The researcherAos assumption is that there is a issue with the fourth aspect related to the failure of village autonomy, considering that the implied article in the Village Law also carries the requirement for officials with low Peradaban Journal Religion and Society 4.
2025 : 97-121 education AuSecondary School, not Higher EducationAy (Indonesia, 2.
Therefore, it can be concluded that there are indications of misalignment and gaps between policy design and implementation in the field.
In response to these challenges, the government revised the Village Law through Law No.
3 of 2024 to bring several important changes (Argawati, 2.
, including extending the term of office of village heads and strengthening financial oversight mechanisms (Indonesia, 2.
Recent literature from the Ministry of Villages.
Development of Disadvantaged Regions, and Transmigration states that these changes aim to create stability in village leadership and improve budget management (Ria, 2.
In addition.
Village Law No.
6 of 2014 only provides limited legal certainty for the normative rights of village communities, so that revisions are needed to add articles to ensure more comprehensive legal protection and regular supervision (Hudaya and Triadi, 2.
However, experts warn that without bureaucratic cultural reform and increasing the capacity of human resources (HR) at the village level, these changes may not be effective enough (Dahoklory, 2.
Even in the global arena, bureaucratic reform and increasing HR have been proven to be successful in providing progress in the context of transparency and publicity of regional budgets (Barida.
Demydenko.
Nakonechna.
Tretiak, and Miedviedkova, 2.
As a step, the revision of the law must be accompanied by other supporting steps.
For example, inserting morality within individuals as a bulwark against negative influences or reducing opportunities for misappropriation of village funds (Suryandari, 2.
This research aims to address these shortcomings by providing analytical contributions and conceptual frameworks that synthesize the implementation of the revised Village Law through the maqAid al-sharAoah In general, this research aims to evaluate how the revision of Law Number 3 of 2024 can alleviate poverty and eradicate corruption in rural areas.
Specifically, this article wants to answer the question: How can the maqAid al-sharAoah-based approach increase the effectiveness of the revision of the Village Law in achieving development goals? This question will be answered through an analysis based on normative theory and empirical data.
Furthermore, this research is expected to provide a strategic contribution to stakeholders in formulating village policies based on the principles of justice and social welfare.
At least, the researcher hopes that this research can brainwash corruptors and their consciences starting from the lower level of government, namely the village apparatus unit.
Based on the initial analysis, the maqAid al-sharAoah approach offers a relevant framework to address the issue of village management.
The researcher considers that the maqAid al-sharAoah approach is in line with the SDGs indicators that emphasize sustainable life in society .
aslahah al-umma.
(E.
Mulya Syamsul, 2.
Therefore, the researcher argues that principles such as protection of property .
ife al-mA.
and community welfare .
alb al-maAli.
can be a guide in creating transparent and accountable governance.
Then, the researcherAos argument in the context Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? of the revision of the Village Law, if supported by a strong monitoring system and education .
aqAid principle.
for village officials, will have the potential to increase the effectiveness of village fund management.
This argument is based on the fact that the maqAid al-sharAoah approach is in line with the restorative justice approach .
estorative justice concep.
offered by Habibullah in preventing corruption and optimizing village development (Habibullah.
Muti, and Sugiarsih, 2.
As a preliminary answer to the research question, the revision of the Village Law combined with the values of maqAid al-sharAoah can be an initial step in overcoming the challenges of poverty and corruption in rural areas.
This discussion will be further elaborated with a focus on how these principles can be operationalized within the context of village policy implementation in Indonesia.
Methods This research uses a qualitative-descriptive approach with the theoretical framework of MaqAid al-sharAoah as developed by Ahmad ar-Raisuni.
Primary data was obtained through a study of official documents of Law Number 3 of 2024 and regulations related to the document.
Meanwhile, secondary data was taken from academic literature, reports from independent institutions such as the Central Statistics Agency (BPS) (Badan Pusat Statistik, 2.
Indonesian Corruption Watch (Watch, 2.
, and relevant journal articles.
This study aims to reveal how the revision of the Village Law reflects the principles of maqAid al-sharAoah, especially in the context of poverty alleviation .
alb al-maAli.
and property protection .
ife al-mA.
The data was analyzed using critical discourse analysis methods to interpret the text and examine the contents of the law.
This analysis was used to systematically reveal the form of the law and its relationship between elements in the social process, in this case poverty alleviation and cases of village fund corruption (Ratnaningsih, 2.
Then, the interpretation of the text in the articles was criticized based on the framework of alUarriyyAt al-Khamsah: protection of religion .
ife al-d.
, soul .
ife alnaf.
, reason .
ife al-Aoaq.
, descendants .
ife al-nas.
, and property .
ife al-mA.
This method allows researchers to evaluate how the elements in the law contribute to poverty alleviation and corruption prevention.
The results of the analysis will be reflected on the challenges of implementation in the field, taking into account the cultural and social context of rural areas in Indonesia.
Results and Discussions The Urgency of the MaqAid al-sharAoah Paradigm as a Conceptual Framework in the Implementation of the Village Law As an initial step, the researcher tries to present the findings of several important points of the Village Law in order to adjust village policies to legal dynamics, strengthen autonomy, and improve the welfare of village There are 6 points that will be the main points of the discussion analysis, namely: first, articles 2 and 4 .
illage positio.
In this article, the Peradaban Journal Religion and Society 4.
2025 : 97-121 wording recognize the village as a government entity with original rights and the village is responsible for preserving customs and culture, as well as advancing development based on local uniqueness.
Second, is about the articles 72 and 72A .
illage financ.
This article states that village income sources include business results, grants, regional transfers and others.
Then, village funds are allocated at least 10% of the DAU (General Budget Fun.
of the Regency/City which is focused on development, improving welfare and opening up employment opportunities.
Third, articles 78 and 79 .
illage The article states that village development must be directed at meeting basic needs, overcoming poverty, and developing local potential and village planning must be carried out in a participatory manner through deliberation with village residents.
Fourth, articles 26 and 39 .
illage head and term of offic.
The most controversial article that has caused several recent conflicts, namely the term of office of the village head which has been extended to 8 years with a maximum of two terms and the village head is required to manage village funds and assets transparently, free from corruption, and accountability.
Fifth, article 86 .
illage information syste.
This article reduces the obligation of the village to use an information system as a publication of village development data and access to information for the community.
Sixth, article 26 .
revention of corruptio.
As is known, this article is an important point because of the researcherAos concern, namely regarding village governance which must be fulfilled regarding the principles of transparency, accountability, and freedom from corruption.
these six points, the researcher only analyzed several points based on their relationship to the basic principles of maqAid al-sharAoah.
The results of the analysis can be presented in the following table.
Table 1.
Framework for analyzing points of Law Number 3 Year 2024 Article 2 and 4 72 and 72A 78 and 79 26 and 39 Aspects Village Position Village Finance Village Development Village Head and Term of Office Information System Corruption Prevention Source: Sekretariat Negara .
Processed by The Author It is clear that Law Number 3 of 2024 places poverty alleviation in rural areas as a top priority by focusing the use of village funds on basic community needs such as education, health, and infrastructure as stated in Article 72 A (Indonesia, 2.
The governmentAos steps are very relevant to the principle of maqAid al-sharAoah, especially the aspect of life protection .
if al-naf.
, which aims to ensure that the essential needs of the community are met (Dahlan.
Bustami.
Makmur, and MasAoulah, 2.
As stated by Ahmad ar-Raisuni, maqAid al-sharAoah functions as the main guide in public policy.
Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? which guarantees human welfare holistically (Ar-Raisuni, 2016, pp.
17Ae However, the implementation of this policy still faces the challenge of uneven distribution of funds, especially in remote areas, so that the potential for poverty reduction has not been fully realized (Khoirunnurrofik.
Yusuf Reza Kurniawan, 2.
As in the cases that occurred in the province of Bali (Wati and Yasa, 2.
East Seram Regency.
Sulawesi (La Madjid, 2.
, and Gunung Mas Regency.
Kalimantan (Liani and Takari, 2.
The practical implementation of regulations often faces complexities not reflected in their drafting.
In this context, the maqAid al-sharAoah approach is applied, particularly guided by the principle of darAou al-mafAsid muqaddamun AoalA jalbi al-maAlih .
verting harm takes precedence over achieving benefit.
In the context of village fund governance, the principle of maqAid al-sharAoah, especially protection of assets .
if al-mA.
, is an important basis for preventing corruption through a transparent management system (Rupilele and Lahallo, 2.
Moreover, new technologies in finance are increasingly evolving and free from compliance with sharAoah law, maqAid approaches this polemic in order to take advantage of digitalization or make it sharAoah-compliant (Syed Nazim Ali, 2.
Article 86 of this Law emphasizes the implementation of a village information system to increase community participation in overseeing the management of village funds (Indonesia, 2.
However, once again the low level of technological literacy among village officials and the community is a major obstacle, opening up opportunities for corrupt practice (Eddy Hermawan Hasudungan Panjaitan, 2.
In fact, various literacy programs and information system development have been carried out (Chalik.
Alex Abdu, 2.
According to Al-Farabi, good governance must be based on the principles of justice and active participation (SaAoadi.
Hasan.
Umar, and KhasyiAoin, 2.
, as maqAid requires protection of public assets so that they are not misused (Herlindah.
Herlindah.
Moh Anas Kholish, 2.
Likewise.
Jasser Auda said that hif al-mAl is not only interpreted as an effort to protect property from interference from other people, but holistically, namely as the general right of individuals and community groups to obtain property in a way that is considered correct according to the sharAoah .
(Mohammad Iqbal, 2.
Therefore, the role of active participation of all components of society is very important to support this management system.
Community participation in the context of village development planning is also in line with the maqAid al-sharAoah, especially the principles of social justice and empowerment .
aqwiyat al-mujtamaA.
(Achmad Bashori.
Umami, and Wahid, 2.
Article 4 of this law emphasizes the importance of community involvement in the process, so that village development policies can reflect local needs (Indonesia, 2.
However, without adequate education and training, village communities are often unable to optimally utilize this right to participate (Sulsalmin Moita.
Adrian Tawai.
Ambo Wonua Terimana.
Iwan P.
, 2.
They prefer to be indifferent and take it for granted rather than engage in the complex process of shaping village development policies (Rega and Gimbut, 2.
Indeed, recent research Peradaban Journal Religion and Society 4.
2025 : 97-121 says that transparency in decision-making, trust in public institutions, accessibility of information, and citizen awareness of their rights and obligations play a very important role in their level of participation (Trung.
Thus, the level of community involvement can be measured by their satisfaction with public policy.
Ahmad ar-Raisuni argues that the maqAid al-sharAoah provides a normative framework that ensures that communities are not only beneficiaries, but also actors in development (Ar-Raisuni.
MaqAid al-sharAoah here plays a role in encouraging the community to actively participate in village development with the principles of .
deliberation and .
l-masAoliyyah al-ijtimAAoiyya.
social responsibility as its Strengthening the village economy through Village-Owned Enterprises (BUM Des.
is also inseparable from one of the main focuses of the analysis.
As regulated in Article 87 A, this policy aims to create jobs and reduce dependence on government funds (Indonesia, 2.
Village independence is measured by their level of productivity in managing their village business assets (Umar Sholahudin, 2.
However, apart from villages that have been productive, there are still many villages that do not have a progressive level of independence (Dewi Anjarsari.
Intan Ratna, 2.
Often the APBD becomes one of the alternatives so that the creation of jobs that is the governmentAos ideal does not seem to be realized properly (Wahyuni.
Fitri, 2.
The MaqAid al-sharAoah paradigm plays a role in this policy, promoting the principle of protecting lives .
if al-naf.
and property .
if al-mA.
by ensuring the sustainability of the communityAos economy (Mustaqim, 2.
However, the disparity in capacity between villages above is a significant challenge (Meilandi.
Kolopaking.
Lubis, 2.
Ibn Khaldun emphasized that economic development must be supported by efforts to strengthen local capacity so that disparities can be minimized (Tahir and Nori, 2.
, in line with maqAid al-sharAoah which emphasizes balance and justice (Abdul Rahman.
Mohamad, and Abdul Azzis, 2.
This principle can be an element of measuring multidimensional poverty in the rural context and strengthening local capacity from economic disparities.
The entire substance of the revision of Law Number 3 of 2024 as referred to above has reflected a strong foundation of maqAid al-sharAoah in the context of poverty alleviation and eradicating corruption in rural The implementation of this policy requires synergy between the central and regional governments and strengthening the capacity of village officials (Handraini.
Frinald, and Magriasti, 2.
This collaboration is very possible to eradicate poverty and crack down on corruptors in rural areas, especially with the active involvement of the communit (Krisno.
Ahmad ar-Raisuni stated that maqAid al-sharAoah must be a dynamic and flexible paradigm to answer contextual challenges (Ar-Raisuni, 2.
, including in village development.
Therefore, by integrating the principles of maqAid al-sharAoah into the implementation framework, this policy can be more responsive to the needs of rural communities (Mogues and Erman.
Not only that, but it is also expected to ensure the achievement of the Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? main objectives of poverty alleviation and community empowerment.
As a conclusion of the researcherAos analysis, the maqAid al-sharAoah paradigm is very much needed as a preventive and repressive action based on sharAoah for the development of modern society civilization.
This paradigm is actualized in the conceptual framework of the Implementation of the Village Law not as a legal limitation but as a companion to normative law.
Construction of Anti-Corruption Mechanism Based on MaqAid al-sharAoah Values in Village Fund Governance The conceptual framework for developing an anti-corruption mechanism rooted in maqAid al-sharAoah values within village governance begins with Article 72A of the relevant legislation, which states that Authe use of village funds must be allocated according to the basic needs of the communityAy (Indonesia, 2.
Efforts to establish an anti-corruption governance framework for village funds can be reinforced through the integration of maqAid al-sharAoah principles, both from classical and contemporary According to the classical view of Imam al-ShAib, maqAid are structured into three levels of necessity: sarriyyAt .
, uAjiyyAt .
omplementary need.
, and tausniyyAt .
, all aiming to preserve the five universal objectives .
l-kulliyyAt al-khamsa.
l-d.
, life .
l-naf.
, intellect .
l-Aoaq.
, progeny .
l-nas.
, and wealth .
l-mA.
l-ShAib, 2.
Within the anti-corruption framework, the principle of uife al-mAl .
reservation of wealt.
plays a central role.
The proper distribution of village funds, especially towards the impoverished and for essential infrastructure is a form of safeguarding public resources from misuse, ensuring equitable realization of communal benefit.
Previous studies have shown that equitable distribution is a key factor in preventing corruption (Mukhsin.
Riswandi.
Farlian, and Faiziah, 2.
For instance, encouraging targeted allocations for regional health surveys funded by the government or international aid can reduce inequality (Klein.
Bryer, and Harkins-Schwarz, 2.
combined with Census data.
Survey sample consists of the lowest, highest, and near highest ranked counties in the County Health Rankings and Roadmaps for Pennsylvania.
Methods:
Socio-economic status (SES.
Nevertheless, achieving equity in remote areas remains a persistent challenge (Handoko.
Viqri.
Yulius, and Ummah, 2.
From the perspective of the QurAoan, the concept of AuummahAy describes a society bound by a common goal (Sulni, 2.
, as mentioned in QS.
AlBaqarah .
: 143: Auwa kadzAlika jaAoalnAkum ummatan wasaan litakn syuhadAAoa Aoalan-nAsi wa yaknar-raslu Aoalaikum syahdA.
Ay Ibn Kathir interprets it as the muslim community .
uslim peopl.
, a certain group or generation, a people who follow a certain prophet, a people in the context of goodness and leadership, the previous and future people, religion, and monotheism (Ad-Damasyqiy, 1.
This concept supports social progress through solidarity and cooperation, manifested in real actions such as supporting the needy, participating in social initiatives, advancing education, and upholding justice in all aspects of life (Salahudin.
At-Thoriq, and Saputra.
Peradaban Journal Religion and Society 4.
2025 : 97-121 By upholding the values of brotherhood, justice, and cooperation, a community united by shared values can foster a more prosperous and holistic society.
Thus, it is imperative for the government to adopt a needsbased allocation model to achieve a more equitable distribution of village funds (Patel and Lucey, 2.
namely Peace.
Justice and Strong Institutions, one key underexplored area of inclusion relates to the means of ensuring access to justice through the equitable governance of scarce resources, and mechanisms to promote equal and structural access to opportunities across This research sets out to answer the following questions across three case studies: .
Further, policymakers are advised to integrate a localneeds-based approach in resource distribution to ensure social justice.
Furthermore, strengthening village information systems as a measure of transparency and accountability as outlined in Article 86 of the Village Law is also closely aligned with maqAid al-sharAoah, especially in protecting both wealth .
ife al-mA.
and life .
ife al-naf.
When public funds are managed with openness and justice, the risk of corruption or abuse of authority is significantly reduced (Indonesia, 2.
This resonates with al-ShAibAos idea that the objective of Islamic law is to secure human welfare in both worldly and spiritual matters, achievable only when intellect, wealth, and life are protected from harm (Al- Syatibi, 2.
RahmawatiAos research reveals that while technology can enhance accountability, low digital literacy among village officials remains a major obstacle (Rahmawati.
Krisnawati.
Nadzah.
Widianti, and Utomo, 2.
Public access to information thus becomes a vital benchmark for village transparency and accountability.
Moreover, open data publication can reduce public suspicion and facilitate systematic monitoring of village development projects.
In the context of the QurAoan, the principle of social justice is reflected in the term AuInna AllAha yaAomurukum an tuAoadd al-amAnAti ilA ahlihA wa idhA uakamtum bayna an-nAsi an taukum bil-Aoadli.
Ay (QS.
An-Nisa .
A principle that reminds us to manage the mandate fairly.
Ibn Kathir interpreted that the mandate in question includes religious and worldly responsibilities, including carrying out obligations to Allah and humans in this context the responsibility of the government that has been entrusted to its people.
Honesty in carrying out mandates and justice in decisions are traits that must be possessed by individuals and community leaders.
also emphasized that this verse regulates the principle of universal justice, which must be applied without discriminatio (Ad-Damasyqiy, 1.
Therefore, to improve supervision of village funds, the government needs to strengthen technology training for village officials as a step to increase transparency and accountability.
Then as a further recommendation, the government needs to prepare a technology training program to increase the capacity of village fund managers as a means of increasing HR competency.
In addition, the government is obliged to include moral aspects in how to use technology properly so that there is no misuse of technology in public Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? The third step is to encourage community participation in village development planning.
As Article 4 emphasizes the importance of community participation in village development planning (Indonesia, 2.
, which is in line with maqAid al-sharah in the principle of social justice and empowerment .
aqwiyat al-mujtam.
(Arif Sugitanata.
Akmal Bashori.
Afriadi Putra.
Supriyadi, 2.
RiyantoAos research shows that active community participation increases the effectiveness of development policies (Riyanto and Kovalenko, 2.
The impacts of community participation include improving the quality of development, local empowerment, and the legitimacy and support of development projects from the community (Fadhli and Annisa, 2.
Therefore, it is important to prioritize community participation as an important part of the socio-economic development mapping process (Komang et al.
, 2.
However, the lack of education and community understanding of the impact of their active involvement is an obstacle (Nadhifatur Rifdah and Kusdiwanggo, 2.
In addition, in this context the QurAoan mentions the term musyawarah Au.
wa amruhum syrA Ay (QS.
Asy-Syura 42: .
, which means teaching the importance of consultation in decision making.
Ibn Katsir explained that deliberation is a basic method in decision-making that shows the importance of a democratic attitude and justice in managing common affairs (Ad-Damasyqiy.
Therefore, to overcome this obstacle, the government is advised to organize participatory training that increases the capacity of village communities in planning development.
Researchers recommend that as an application form, participatory training based on deliberation values also needs to be introduced to strengthen community participation.
It is hoped that the application of these values can attract the hearts of the community to actively contribute to village policy decision-making.
The next step in combating poverty involves strengthening the economic dimension of villages through Village-Owned Enterprises (BUMDe.
Article 87A regulates the development of village economies through BUMDes, which can generate employment and reduce dependence on government funding (Indonesia, 2.
Over-reliance on state budgets can strain national finances, particularly when funds are spent on lowpriority needs.
For this reason, the government strongly supports the autonomous management of BUMDes, especially when it contributes to the villageAos financial independence.
In such cases, the village can meet its budgetary needs through local enterprise revenues without depending on government allocations.
This economic independence reinforces the welfare of the village community and is aligned with the goals of maqAid al-sharAoah, specifically in protecting life .
ife al-naf.
and wealth .
ife almA.
(Al- Syatibi, 2.
Meanwhile.
Jasser AudaAos contemporary interpretation of maqAid al-sharAoah broadens the traditional scope from merely protection to include development and human rights.
Auda rejects the rigid hierarchy of classical maqAid and introduces a system based on interrelated hierarchy.
Peradaban Journal Religion and Society 4.
2025 : 97-121 cognitive nature, and multidimensionality in legal reasoning (Auda, 2.
In the context of village fund governance, this perspective emphasizes a dynamic and participatory approach to addressing local needs, tailored to each villageAos sociological conditions.
For example, strengthening BUMDes cannot be limited to capital provision.
it must also consider managerial capacity, economic autonomy, and citizen engagement.
This aligns with the principle of taqwiyat al-mujtama .
ommunity empowermen.
, which is central to AudaAos modern interpretation of maqAid.
Auda also critiques legal systems that focus exclusively on textual interpretations without considering systemic, contextual, and participatory He argues that maqAid should not be understood as rigid or singular, but rather as holistic and integrative, reflecting the complexity of modern social realities (Zuhdi and Nasir, 2.
Therefore, community involvement in village planning, as stated in Article 4 of the Village Law, aligns with the contemporary maqAid framework based on cognitive openness and social Such mechanisms not only strengthen social legitimacy but also expand the scope of malauah horizontally, enhancing social solidarity and inclusive policymaking.
Accordingly, the application of maqAid al-sharAoah in village fund management is not only normatively relevant but also practically effective in addressing corruption and development inequality.
Integrating both classical .
l-ShAi.
and contemporary (Aud.
approaches creates a synthesis between preservation and transformationAibetween protective and developmental legal paradigms.
From a classical standpoint, the principles of uife al-mAl and uife al-nafs provide foundational guidelines for preventing misuse and ensuring equitable resource distribution (AlSyatibi, 2.
From a contemporary view.
AudaAos emphasis on capacity building and social justice supports the development of fair, transparent, and globally competitive village governance (Auda, 2008.
Maulidi, 2.
On the other hand, while studies show that the success of BUMDes depends heavily on effective management, disparities in capacity among villages remain a serious challenge (Sunarjo and Nurhayati, 2.
These discrepancies stem from geographic and resource variations across villages, affecting both the nature and quality of local enterprise management(Bi.
Du.
Tian, and Zhang, 2.
Therefore, strengthening local capacity is Ibn Khaldn emphasizes that local capacity development is vital for economic growth (Mafrudlo.
Mansur.
Mustofa, and Janwari, 2.
From the QurAoanic perspective, economic development is tied to the principle of social welfare, which should lead to equitable and inclusive development (Surah al-Baqarah 2:265.
Surah at-Tawbah 9:.
Ibn Kathr affirms that spending in the way of Allah and supporting those in need both materially and spiritually is essential for achieving justice (Ad-Damasyqiy.
Therefore, intensive managerial training must be provided to BUMDes managers to improve their governance effectiveness and internalize the principles of welfare.
The government is expected to offer specialized Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? training to enhance the management capacity of BUMDes administrators.
The table below presents preventive and repressive mechanisms for addressing corruption and poverty within the framework of maqAid alsharah Table 2.
Construction of Anti-Corruption Mechanism Based on MaqAid al-sharAoah Article Theoretical Steps Practical Steps Principles of MaqAid Data publication and monitoring of village fund control technology, technology training for village officials Hife al-mAl Emphasize the application of information systems for transparency and accountability Managing Village-Owned Enterprises ife al-nafs, uife almAl, social welfare Distribute village funds right on target .
ducation, health, infrastructur.
Encouraging Community participation in Village Development planning and the Synergy of Central.
Regional and Village Governments Strengthen economic aspects and village independence Local health survey administration grants, adopting a local needs-based allocation Consultation between village officials and residents, gotong royong, participatory training, active coordination and one Hife al-nafs Principle of social justice and empowerment .
aqwiyat al-mujtamaA.
, the principle of deliberation Efforts to prevent corruption in village governance can be significantly strengthened through community-based supervision, particularly by encouraging public involvement in village deliberative institutions (Pelani.
Such participation enhances transparency, enables critical evaluation of village policies, and limits opportunities for embezzlement (Irfan and Rambey, 2024.
Salim and Rossevelt, 2.
Although effective, these efforts face challenges mainly the low level of supervisory literacy among local officials (Gnaldi and Del Sarto, 2.
The QurAoan (QS.
An-Nisa 4:.
and scholars like al-FArAb emphasize the importance of justice and shared responsibility in governance (Makhlouf, 2.
Therefore, promoting active civic engagement and implementing literacy programs rooted in the values of deliberation and justice is essential to creating a vigilant and morally guided supervision culture.
In addition, effective coordination between central and regional governments is vital for implementing village-level policies.
Disjointed policies or conflicting visions often hinder outcomes (Liu.
Wang, and Mao.
The QurAoanic concept of khilAfah teaches that humans, as stewards on earth, must act cooperatively to manage resources and uphold justice (Syaifullah, 2.
Ibn Kathr further supports this by emphasizing collective responsibility for achieving communal welfare (Ad-Damasyqiy, 1.
promote synergy, the government should establish regular coordination forums at national, regional, and village levels.
These forums can not only harmonize policy but also enhance village officialsAo implementation capacity (Miesner.
Blair.
Packard.
Macgregor, and Grodsky, 2.
Peradaban Journal Religion and Society 4.
2025 : 97-121 The capacity of village officials remains a critical challenge in the effective management of village funds.
Research underscores the importance of upskilling officials to support policy implementation policies (Utami Sulistiana.
Rahmadi.
Perdana, and Juang, 2.
From a maqAid al-sharah perspective, human resource development is key to achieving equitable growth, particularly through training that aligns with the QurAoanic command to enjoin good and prevent evil (QS.
Al-Hajj 22:.
This entails investment in strategic training programs to empower officials to allocate and monitor village funds justly and efficiently (Akram et al.
, 2023.
Setijaningrum et al.
, 2.
(Akram.
Li.
Anser.
Irfan, and Watto, 2.
recent research has examined the effect of human capital, renewable energy, population growth, economic growth, and environmental protection on the sustainable development goals (SDG.
Another pressing issue is the unequal distribution of village funds, particularly in remote and underdeveloped areas.
Research shows that the allocation mechanisms often neglect the specific needs of isolated communities, exacerbating poverty and infrastructure decay (Enala.
Mana, and Parman, 2024.
Zhu, 2.
Villages lacking access to central infrastructure suffer from inadequate housing, poor education, and weak public services (Palisuri.
Karim, and Sunarya, 2.
The QurAoanic injunction for justice in QS.
An-Nisa 4:58 supports the call for equitable resource In line with this, maqAid al-sharah advocates for distributive justice and prioritization of marginalized communities.
Therefore, it is recommended that the government adopt a local needs-based model to ensure fair distribution of village funds, with a focus on social justice and inclusive development for all regions, especially the most remote and Technological literacy presents a significant challenge for remote villages (Judijanto et al.
, 2.
This issue is particularly acute for village officials who may lack up-to-date technological skills, which can hinder their ability to effectively communicate and explain technological concepts to the community.
Consequently, technology training becomes crucial for village officials, especially those in remote areas (Kuteesa et al.
, 2.
Research by Khumaidi .
supports this, demonstrating that continuous technology training enhances the capacity of village officials in managing village funds.
Such ongoing training is expected to significantly improve officialsAo technological literacy.
From the perspective of maqAid al-sharah, contemporary challenges like technological advancements necessitate solutions that align with sharia provisions for public welfare (Mutmainah et al.
, 2.
Ahmad ar-Raysn .
further emphasized that maqAid alsharah must adapt to changing times, including technological developments.
Therefore, the government should integrate technology training into village development strategies to improve village fund management.
Moreover, these training programs need to be expanded to encompass all village officials, enabling them to professionally utilize technology for enhanced village fund administration.
Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? These methods are expected to strengthen village institutions for more effective and efficient governance (Surya, 2.
Strengthening village institutions is one of the important agendas in implementing the MabundaAos study shows that weak village institutions often lead to the inability to manage village funds effectively (Mabunda and Hlatshwayo.
In the QurAoan, the principle of good management is reflected in QS.
AlBaqarah .
: 30, which reminds humans of their responsibilities as caliphs on earth as discussed above.
Therefore, strengthening village institutions is very important to achieve better and fairer management.
In addition, mentoring village institutions must be a priority to strengthen effective village fund management.
Then, related to strengthening institutions, good coordination between village officials and the community is the key to strengthening the personality and elements of the institution in ensuring effective village fund governance (Muhdiarta.
Untung.
Akbar Silo.
Yundi Hafizrianda, 2.
Global research shows that good coordination can increase transparency and effectiveness in the use of village funds (Tuan.
Van Minh.
Mai.
Hang, and Iwanaga, 2.
As explained in the QurAoan, the principle of deliberation as above teaches the importance of cooperation between the government and the community in decision making (QS.
AsySyura 42: .
Perhaps the government needs to form a village coordination team to ensure accountability in the management of village funds.
The formation of a coordination team involving village officials and the community can increase transparency and effectiveness in the management of village funds.
Overall, the revised Law Number 3 of 2024 reflects efforts to eradicate poverty and corruption in rural areas, guided by the maqAid al-sharah principles of protecting life .
ife al-naf.
, property .
ife al-mA.
, and promoting social justice.
Ahmad ar-Raysn emphasized that maqAid alsharah must be a dynamic paradigm that is able to respond to contemporary By strengthening policy implementation through better training, synergy, and supervision, this policy can be more effective in meeting the needs of rural communities and achieving social justice.
If dissected using Ahmad ar-RaisuniAos maqAid al-sharah principle theory, first, every rule of sharia law has a motive .
uAoalla.
, then eradicating poverty and preventing corruption can be legal motives.
Second, if each maqAid must have valid evidence, then the evidence that the researcher has mentioned can be said to be valid.
Third, if maqAid al-sharah must distinguish between maqAid and al-wAsAil, then the previous discussion has answered the difference.
Fourth, if maqAid al-sharah must have a sequence of levels of maslahah and mafsadat, then maslahah is clearly seen in poverty alleviation and corruption prevention for equal justice.
For that reason, the discussion of politics in rural areas in efforts to alleviate poverty and prevent corruption has been included in the maqAid criteria (Zuhdi and Nasir, 2.
Thus, if permitted, researchers call it maqAid qAryah in the level of maqAid alkhAshAh .
and maqAid as-siyasatul qAryah in the level of maqAid juzAoiyyah from the perspective of ar-RaisuniAos division (Ar-Raisuni, 2.
Peradaban Journal Religion and Society 4.
2025 : 97-121 In closing, the researcher suggests that the government pay attention to the principles of maqAid al-sharah in every policy to ensure the sustainability and success of inclusive and equitable village development.
The following illustrates the construction of the concept of tackling corruption and poverty in rural areas within the framework of maqAid al-sharah.
Source: AuthorAos Analysis Figure 3.
Construction of maqAid qAryah as a prevention of poverty and corruption in the frame of maqAid al-sharah Conclusion This research concludes that the conceptual construction of poverty alleviation and anti-corruption mechanisms based on maqAid al-sharAoah values in village governance, with a focus on the implementation of article 72A .
se of village funds for basic community need.
and Article 86 .
illage information system.
The most important findings indicate that the implementation of maqAid al-sharAoah, especially uife al-nafs .
rotection of lif.
through the fulfillment of basic needs, uife al-mAl .
rotection of propert.
through transparency and accountability, and the principles of social justice and shura .
, can be a strong foundation in preventing corruption and improving village welfare.
The distribution of village funds that are right on target, strengthening the village information system, community participation in development planning, strengthening BUMDes, and community-based supervision, as well as synergy between the central and regional governments, are identified as strategic steps that Agung Nugroho Reformis Santono.
Luqman Hakim.
Anfasa Naufal Reza Irsali Can Islamic Law Mitigate Corruption? are in line with maqAid al-sharAoah.
This research attempts to contribute to the integration of maqAid al-sharAoah as a conceptual framework with the formulation of anti-corruption mechanisms at the village level.
Moreover, this research is not only examines the formal legal aspects, but also provides ethical and spiritual dimensions in the governance of village funds.
This research also attempts to provide a strong moral foundation for mitigating corruption and encouraging active community participation.
In addition, the researcher tries to offer a model of fund allocation based on local needs and the concept of ummah and the principle of social justice in the QurAoan.
In general, the researcher offers the concept of maqAid qAryah at the level of maqAid al-khAshAh .
and maqAid as-siyasatul qAryah at the level of maqAid juzAoiyyah.
Thus, the researcher feels that the research is very limited.
First, this research is conceptual and based on literature studies, so the practical implementation of the proposed mechanism has not been empirically Further research can conduct case studies in several villages to examine the effectiveness of the implementation of maqAid al-sharAoah in preventing corruption.
Second, this research focuses more on the aspect of preventing corruption through village fund governance, while the aspect of mitigating corruption has not been discussed in depth.
Further research can complement this study by analyzing the mechanism of eradicating corruption at the village level.
Third, this research has not explored in depth the differences in interpretation and implementation of maqAid al-sharAoah in various cultural and social contexts in Indonesia.
Further research can consider these contextual factors to produce more specific and relevant References