Al-ManAhij: Jurnal Kajian Hukum Islam Vol.
19 No.
July-December 2025, 375-398 DOI:
https://doi.
org/10.
24090/mnh.
Afif Noor.
Abdul Ghofur.
Supangat.
Anis Fittria Creative Commons Attribution-ShareAlike 4.
International License.
P-ISSN: 1978-6670 | E-ISSN: 2579-4167
Published by Sharia Faculty of State Islamic University of Prof.
Saifuddin Zuhri.
Purwokerto From RTBF to Devoir de Mymoire: The Imperative of Amanah and AdAlah in Regulating Former Corruption OffendersAo Candidacy Agung Nugroho Reformis Santono1*.
Muhammad Burhan Abrori2.
Muhamad Lutfi Azizi3.
Moch.
Rafly Try Ramadhani4
Universitas PTIQ Jakarta
1*23
Jl.
Lebak Bulus Raya No.
2 Jakarta, 12440 Indonesia Vrije Universiteit Amsterdam De Boelelaan 1105, 1081 HV Amsterdam.
Belanda Email: agungnugrohors@mhs.
id, 2muhammadburhanabrori@mhs.
muhamadlutfiazizi@gmail.
com, 4m.
ramadhani@student.
Submitted Revision : 22-08-2025
: 12-11-2025
Accepted Published : 15-12-2025
: 30-12-2025
Abstract: The Indonesian regulation permitting ex-corruption convicts to run for public office after a five-year waiting period creates a critical normative dilemma, particularly when intersecting with the EU-centricAo Right to Be ForgottenAo (RTBF).
This article explicitly aims to analyze and challenge the applicability of the RTBF framework to the candidacy of former corruption offenders by re-examining it through the lens of Islamic leadership ethics, specifically the principles of amanah, adAlah, and fiqh Using a normative-juridical approach, this study analyzes Indonesian electoral regulations and the RTBF doctrine, synthesized with classical and contemporary Islamic jurisprudence, with particular emphasis on MaqAshid al-Sharah and the doctrine of sadd al-dharA.
The findings reveal two key points: First, the five-year waiting period fundamentally misapplies RTBF by equating public records of corruption with private data.
this article proposes its antithesis, devoir de mymoire .
he duty to remembe.
, as the required public policy framework.
Second.
Islamic jurisprudence establishes adAlah .
oral integrit.
as a binding legal qualification .
for public office, and corruption legally and perpetually nullifies this qualification.
The study concludes that spiritual taubah .
is distinct from public-legal qualification .
aqq al-umma.
and does not automatically restore eligibility.
Therefore, disqualifying former corrupt officials does not violate rights but represents a necessary implementation of sadd al-dharAAoi to safeguard public amanah and protect the public interest.
Keywords: Right to Be Forgotten.
Islamic Leadership Ethics.
Devoir de Mymoire.
Political Corruption.
AoAdAlah Abstrak: Peraturan Indonesia yang mengizinkan mantan narapidana korupsi untuk mencalonkan diri dalam jabatan publik setelah masa tunggu lima tahun menciptakan dilema normatif yang kritis, terutama ketika bersinggungan dengan AoRight to Be ForgottenAo (RTBF) yang berpusat di Uni Eropa.
Artikel ini secara khusus bertujuan untuk menganalisis dan menantang penerapan kerangka RTBF pada pencalonan mantan koruptor dengan meninjaunya melalui lensa etika kepemimpinan Islam, yaitu prinsip amanah, adAlah, dan fiqh siyasah.
Dengan menggunakan pendekatan normatifyuridis, penelitian ini menganalisis peraturan pemilu Indonesia dan doktrin RTBF, disintesis dengan Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
yurisprudensi Islam klasik dan kontemporer, dengan fokus khusus pada Maqashid al-ShariAoah dan analisa sadd al-dharAAoi.
Temuan penelitian mengungkapkan dua poin utama: Pertama, masa tunggu lima tahun secara fundamental salah menerapkan RTBF dengan menyamakan catatan publik korupsi dengan data pribadi.
artikel ini mengusulkan antitesisnya, devoir de mymoire .
ewajiban untuk menginga.
, sebagai kerangka kebijakan publik yang diperlukan.
Kedua, yurisprudensi Islam menetapkan adAlah .
ntegritas mora.
sebagai kualifikasi hukum yang mengikat .
untuk jabatan publik, dan korupsi secara hukum dan permanen membatalkan kualifikasi ini.
Studi ini menyimpulkan bahwa taubah spiritual berbeda dari kualifikasi hukum-publik .
aqq al-umma.
dan tidak secara otomatis memulihkan kelayakan.
Oleh karena itu, diskualifikasi mantan koruptor bukanlah pelanggaran hak melainkan implementasi yang diperlukan dari sadd al-dharAAoi untuk menjaga amanah publik dan melindungi kepentingan umum.
Kata Kunci : Hak untuk Dilupakan.
Etika Kepemimpinan Islam.
Devoir de Mymoire.
Korupsi Politik.
AoAdAlah Introduction The tension between the Auright to be forgottenAy (RTBF) and the imperative of public integrity remains a critical ethical dilemma,1 Particularly regarding public office qualifications.
2 Originated in Europe through the Google Spain ruling and GDPR,3 RTBF allows individuals to remove irrelevant past data.
4 However, its application to public figures is highly contested, as the public interest in political transparency often outweighs individual privacy claims.
In Indonesia, this challenge is acute amid a rise in corruption cases that erode public trust.
The 2024 General Election highlighted a structural failure,7 Where 56 former corruption convicts were listed as legislative candidates,8 Demonstrating a low commitment to integrity among political 9 The electoral success of high-profile ex-convicts, such as Nurdin Halid and Desy Lowry Pressly.
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AuNote Ae The Right to Be Forgotten,Ay Hastings Law Journal 64, no.
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Engin F Isin, and Evelyn Ruppert.
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Worlds.
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Rights,Ay HAL (Le Centre Pour La Communication Scientifique Direct.
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Challenges, and Solutions,Ay AI and Ethics, 2024, https://doi.
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Isin, and Ruppert.
AuData Politics.
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Ay Muge Fazlioglu.
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Isin, and Ruppert.
AuData Politics.
Worlds.
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Corruption, and Social Trust,Ay World Politics 58, no.
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Uslaner.
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This data was analyzed from mapping data on former convicts on the permanent candidate list and political parties supporting former corruption convicts as legislative candidates in the 2024 elections by Indonesia Corruption Watch.
Indonesia Corruption Watch.
Temuan ICW dalam Daftar Calon Tetap Calon Anggota Legislatif: 56 Mantan Terpidana Korupsi Mencalonkan Diri pada Pemilu 2024 Mendatang, siaran pers, 6 November 2023, diakses 10 Desember 2025, https://antikorupsi.
id/temuan-icw-dalam-daftar-calon-tetap-calon-anggota-legislatif-56-mantan-terpidana-korupsi.
dan Nabilah Muhammad.
Ada 49 Caleg Mantan Napi Korupsi di Pemilu 2024.
Ini Partai Asalnya.
Databoks, 7 November 2023, diakses 10 Desember 2025 Vol.
19 No.
July-December 2025 Agung Nugroho Reformis Santono.
Muhammad Burhan Abrori.
Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani Yusandi, reveals that criminal backgrounds do not necessarily preclude political support, indicating systemic flaws in the electoral systemAos integrity standards.
The core conflict arises when RTBF is applied to obscure the integrity records of leadership Unlike ordinary citizens, public figures face attenuated privacy expectations, particularly regarding their past conduct and its potential impact on decision-making.
11 Consequently, defining the boundary between individual privacy rights and the publicAos right to know regarding a candidateAos track record is essential.
Given IndonesiaAos socio-religious context, this issue necessitates an analysis through Islamic law, which prioritizes justice (AoadAla.
, accountability, and integrity.
12 Islamic leadership ethics regard governance as a form of divine accountability, mandating high moral standards and the avoidance of corruption.
13 Specifically, the principles of amanah.
AoadAlah, and fiqh siyasah provide a robust framework for assessing the eligibility of officials who have committed khyAnah .
against the state.
While previous studies have examined RTBF from digital law perspectives and analyzed the candidacy of former corruptors through constitutional law or general fiqh siyasah,14 Some argue that bans violate human rights.
15 However, a critical gap remains in synthesizing the RTBF doctrine with the specific, binding shar .
egal conditio.
of AoadAlah in classical Islamic jurisprudence.
This study addresses this void by arguing that AoadAlah fundamentally supersedes the RTBF framework in political candidacy.
Guided by this dilemma, this study addresses three key questions: .
How does RTBF conflict with transparency regarding former corruptors in Indonesia? .
How do Islamic principles influence the assessment of AoadAlah as a binding qualification for public office? .
How can a framework grounded in sadd al-dharAAoi uphold the Devoir de Mymoire principle? Subekti.
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V8I2.
Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
Using a normative-juridical approach, this research aims to harmonize these dimensions.
Academically, it proposes devoir de mymoire through the lens of fiqh siyasah as an antithesis to RTBF in the public sphere.
Practically, the findings emphasize that disqualifying former corruption offenders is not a rights violation but a necessary implementation of sadd al-dharAAoi to safeguard public amanah and strengthen trust in IndonesiaAos democracy.
Legal and Regulatory Review of Candidacy Criteria for Former Corruption Offenders in Indonesia Political corruption and recidivism have become acute phenomena that undermine Indonesian democracy and erode fundamental public trust in governmental institutions.
16 This pathology stems from an inconsistent regulatory framework,17 reflecting the stateAos ambivalence in treating corruption as an extraordinary crime.
The juridical dynamics of candidacy reveal a sharp contestation of legal rationality.
The legislatureAos initial moral intent for permanent disqualification19 It was diluted by the Constitutional CourtAos (MK) interpretation, which introduced a conditional rehabilitation model based on the passage of time and disclosure.
20 Subsequent legislative inconsistency prompted the KPU to enact stricter measures,21 Only to be annulled by the Supreme Court (MA) on rigid positivist grounds.
This normative volatility was finally resolved by the MKAos intervention, enforcing cumulative requirements,23 as positive law.
24 Consequently, current norms under Law No.
7 of 2017 and MK Decision No.
87/PUU-XX/2022 establish a five-year waiting period, mandatory public disclosure, and non-recidivist status.
Rofi Wahanisa et al.
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Vol.
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July-December 2025 Agung Nugroho Reformis Santono.
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Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani While framed as a judicial middle ground, this compromise is substantially weak, placing the political rights of those who betrayed public trust on par with societyAos right to clean government.
The MKAos ratio decidendi employs a Aubalancing of rightsAy logic, treating the right to be elected as a limited human right rather than a privilege contingent on integrity.
26 This reasoning is problematic for extraordinary crimes.
it implicitly diminishes the normative gravity of corruption and neglects the necessary moral sanctions.
The Aufive-year pauseAy itself warrants scrutiny.
The duration appears arbitrary and unsupported by robust criminological foundations for moral rehabilitation.
28 It erroneously presupposes that the mere passage of time functions as an instrument of moral redemption and a Aucooling agentAy for collective memory.
29 Thus, positive law fails to address radical ethical challenges, exposing its limitations in capturing the essence of public trust.
The systemic effects of this permissive framework are destructive.
It undermines the deterrent effect of criminal sanctions,31 weakens political regeneration by encouraging parties to nominate popular figures despite corrupt histories,32 And contributes to the normalization of corruption.
33 By facilitating the return of corrupt actors, the legal system signals that betraying public trust is not a fatal offense.
This inadequacy necessitates examining the issue through the alternative frameworks of the Right to Be Forgotten (RTBF) and Islamic leadership ethics.
RTBF: Between Concept.
Paradox, and Practice Rights and laws are inherently interrelated, regulating the protection of individual privacy and self-existence.
In this context, the Right to Be Forgotten (RTBF) constitutes a pivotal human rights instrument, empowering individuals to control their personal data and prevent reputational harm arising from its misuse.
Although not explicitly regulated in the 1945 Constitution,34 RTBF aligns with the universal principle of human dignity.
Its jurisprudential foundation was solidified by the European Court of Justice in Google Spain SL v.
AEPD .
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Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
deletion of irrelevant or excessive personal data, provided that no overriding public interest is at 35 This ruling balances individual privacy against freedom of expression by allowing citizens to request de-indexing from search engines, subject to judicial review.
In Indonesia, this principle is reflected in Law No.
27 of 2022 on Personal Data Protection and Law No.
1 of 2024 (Revised ITE La.
, which demonstrate a legal commitment to adapting privacy protections to the digital age.
37 However, a central paradox emerges in the tension between individual privacy and the freedom of public information.
While RTBF serves to restore an individualAos reputation, its overuse risks undermining information disclosure and public accountability.
This dilemma is particularly acute for data on public officials or former offenders that possess significant social relevance.
38 In such contexts.
RTBF is often criticized as a mechanism for Aurewriting historyAy that obscures moral and legal responsibilities in the public sphere.
To mitigate these risks.
RTBF implementation must be proportionate and governed by precise legal mechanisms, such as court rulings, to prevent abuse.
This ensures consistency with the principles of fairness, transparency, and social accountability.
40 Technically.
RTBF typically manifests as deindexing rather than permanent deletion, which is often unfeasible.
Consequently, strict judicial oversight is required to prevent the erasure of public records holding historical or legal significance.
Recent amendments to the ITE Law have advanced data protection in Indonesia by shifting from a consent-based model to one that imposes obligations on service providers to remove harmful data.
This strengthens the protection of victimsAo rights, encompassing non-interference in private life and control over personal information.
43 In summary, while RTBF is a vital mechanism for protecting digital privacy and dignity, its application must be carefully balanced against the imperative of public transparency to ensure fair and ethical information governance.
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Muhammad Burhan Abrori.
Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani Prevention of Public Official Candidacy Regulations for Corruptors within the RTBF Framework This study argues that current regulations in Indonesia specifically the five-year waiting period constitute a fundamental misapplication of the Right to Be Forgotten (RTBF) doctrine.
44 Rather than facilitating rehabilitation, a correctly interpreted RTBF framework serves as a substantive legal justification for preventing former corruption offenders from returning to public office, functioning as an instrument of prevention rather than erasure.
The Aufive-year pauseAy implicitly adopts a simplistic interpretation of RTBF, granting individuals a Aunew chapterAy once past data is deemed irrelevant.
This is a fatal category error in public governance.
While the GDPR intends RTBF to shield personal data from corporate control,47 OfficialsAo corruption records are not private data but essential public records of accountability.
48 Applying privacy norms to public accountability is, therefore, a conceptual fallacy.
Crucially.
RTBF jurisprudence is not absolute.
it is explicitly subordinated to overriding public interests and the right to information.
49 In elections, votersAo absolute right to access candidatesAo integrity records outweighs any political actorAos claim to be forgotten for betraying public trust.
Accordingly, this article proposes a normative inversion of RTBF in the political domain: replacing the right to be forgotten with the devoir de mymoire .
uty to remembe.
51 This framework imposes duties on the state and voters to ensure that crucial public data remains permanently accessible for electoral consideration.
52 Aligning with Article 28J .
of the 1945 Constitution.
State-facilitated institutional memory is indispensable for protecting public order from systemic corruption.
Within this reconstructed framework, prohibiting former corruptors from public office is Corruption records constitute public information whose relevance does not diminish over Ali Hadi Al Obeidi.
Zeyad Jaffal, and Jamal Barafi.
AuConditions for Exercising the AoRight to Be ForgottenAo on Social Media under the 2021 UAE Data Protection Law,Ay GPLR 5, no.
Issue 3 (August 2.
: 109Ae18, https://doi.
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Tigran D.
Oganesian.
AuAUA AU, aU CACU a A cUCU UCU: UC ia a,Ay eAAC C-ACAAEAA aCAC.
A 14, no.
3 (September 28, 2.
: 750Ae67, https://doi.
org/10.
21638/spbu14.
A M Klingenberg.
AuCatches to the Right to Be Forgotten.
Looking from an Administrative Law Perspective to Data Processing by Public Authorities,Ay International Review of Law.
Computers & Technology 30, no.
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: 67Ae75, https://doi.
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AuThe General Data Protection Regulation,Ay in Privacy and Data Protection Challenges in the Distributed Era, 26 (Cham: Springer International Publishing, 2.
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org/10.
1007/978-3-030-85443-0_3.
Ashley Nicole Vavra.
AuThe Right to Be Forgotten: An Archival Perspective,Ay The American Archivist 81, no.
1 (March 2.
100Ae111, https://doi.
org/10.
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Eva Pander Maat et al.
AuThe Right to Be Forgotten in the UK: A Case Note on the English and Welsh High Court Reasoning in NT1 & NT2 v.
Google and the Post-Brexit Prospects in the GDPR Era,Ay ERPL 30, no.
Issue 2 (May 2.
: 263Ae90, https://doi.
org/10.
54648/ERPL2022014.
established by the Court of Justice of the European Union (CJEU yAngela Moreno Bobadilla.
AuEl Derecho Al Olvido Digital: Una Brecha Entre Europa y Estados Unidos,Ay RCom 18, no.
1 (February 2.
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1-2019-A13.
I Made Yunita.
Anak Agung Putu Sugiantiningsih, and Mohammad Hidayaturrahman.
AuVote Buying among Madurese Muslim.
Islamic Law Standpoint,Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial 19, no.
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Sybastien Ledoux.
AuAoDevoir de MymoireAo: The Post-Colonial Path of a Post-National Memory in France: A Study of the Development of the AoTaubira Law,AoAy National Identities 15, no.
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Riady et al.
AuReformulating the Reversal of the Burden of Proof in Corruption Cases: Integrating Positive Law and Islamic Legal Principles,Ay Nurani: Jurnal Kajian SyariAoah dan Masyarakat 25, no.
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Kristie Byrum.
AuThe European Right to Be Forgotten: A Challenge to the United States ConstitutionAos First Amendment and to Professional Public Relations Ethics,Ay Public Relations Review 43, no.
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AuUndang-Undang Dasar Negara Republik Indonesia Tahun 1945,Ay n.
Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
54 thus, regulatory mechanisms must use this data as a permanent basis for disqualification.
This preventive approach is a direct application of the public-interest exceptions embedded within the RTBF framework itself.
56 Consequently.
RTBF validates, rather than obstructs, the barring of corrupt officials to safeguard the publicAos right to information.
To fully address the moral dimensions of this issue, the analysis must now turn to the concept of amanah in Islamic law.
Integrity and Trustworthiness in Leadership: An Islamic Legal and Socio-Political Analysis of the Nomination Policy Constitutional Court Decision Number 56/PUU-XVII/2019 marks a pivotal moment in the regulation of the candidacy of former corruption convicts.
While rejecting a permanent ban based on constitutional rights, the Court introduced a conditional rehabilitation model: a five-year waiting period and mandatory public disclosure.
57 This policy seeks to balance individual political rights with the public interest in clean governance.
58 Normatively grounded in Law No.
7 of 2017 and Law No.
10 of 2016.
59 These regulations signal that the national legal system values moral integrity,60 thereby theoretically aligning with Islamic principles of justice.
However, this AucompromiseAy has created a regulatory gap enabling political recidivism.
Empirical evidence from the 2024 General Election confirms the sociological ineffectiveness of the five-year Indonesia Corruption Watch (ICW) identified 56 former corruption convicts on legislative ballots,61 With high-profile figures like Nurdin Halid and Desy Yusandi securing seats despite their criminal records.
62 This systemic failure necessitates analysis using Steven LukesAos Three-Dimensional View of Power to understand how ethical accountability is subverted.
Olexandr Prysyazhnyuk et al.
AuRe-evaluating the Views in Combating Corruption Criminal Offenses Under Martial Law,Ay Syariah: Jurnal Hukum dan Pemikiran 24, no.
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org/10.
18592/sjhp.
Constant Okello-Obura.
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1177/0266666912451847.
Ignacio N Cofone and Catalina Turriago Betancourt.
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Ignacio N Cofone, 1st ed.
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Mahkamah Konstitusi Republik Indonesia.
AuIkhtisar Putusan Perkara Nomor 2/PUU-XX/2022,Ay Pub.
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Nova Agustina.
Eza Tri Yandy, and Sayuti.
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,Ay Tanfidziy: Jurnal Hukum Tata Negara Dan Siyasah 3, no.
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V3I1.
Iqbal Katrino and Yus Afrida.
AuPeopleAos Sovereignty in the System Presidential Threshold in the Perspective SiyAsah Al-SyarAoiyyah,Ay El-Mashlahah 11, no.
: 187, https://doi.
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No.
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Indonesia Corruption Watch.
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org/id/ temuan-icw-dalam-daftar-calon-tetap-calon-anggota-legislatif-56-mantan-terpidana-korupsi.
Subekti.
Mantan Napi Korupsi Melenggang Menjadi Anggota Dewan: Nurdin Halid dan Desy Yusandi | tempo.
Tempo.
co, 29 Maret 2024, diakses 10 Desember 2025, https://w.
co/politik/mantan-napi-korupsi-melenggang-menjadi-anggota-dewannurdin-halid-dan-desy-yusandi-72783.
Steven Lukes.
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Second Edition (London: Palgrave Macmillan, 2.
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Arista Candra Irawati and Eugenia Brandao da Silva.
AuBeyond Formality in Indonesian Pretrial Law: KUHAP Reform.
Human Rights, and Islamic Law,Ay Al-Ahkam 35, no.
: 261, https://doi.
org/10.
21580/ahkam.
Vol.
19 No.
July-December 2025 Agung Nugroho Reformis Santono.
Muhammad Burhan Abrori.
Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani First, visible power is evident in the KPUAos formal permission for candidacy, prioritizing individual rights over collective rights .
aqq al-umma.
64 Second, hidden power operates through political parties .
Golka.
that normalize corruption by endorsing ex-convicts, effectively suppressing the integrity agenda.
65 Third, invisible power manifests in the publicAos eroded consciousness, in which voters accept the narrative of Auspiritual repentanceAy as sufficient for public office, failing to recognize violations of amanah .
ublic trus.
This sociological reality underscores the inadequacy of lenient formal rules.
The ease with which political dynamics distort public consciousness necessitates the permanent application of sadd al-dharAAoi .
reventing har.
and the non-negotiable requirement of adAlah.
66 From an Islamic perspective, corruption constitutes ghull .
etrayal of trus.
and violates the maqAid al-syarAoah specifically, uife al-mAl .
rotection of wealt.
and social justice.
67 Contemporary scholarship affirms that ethical governance is defined by amanah.
thus, corruptors forfeit their moral standing to lead.
Restrictions on their re-election align with sadd al-dharAAoi, closing pathways to further public harm.
In fact.
Islam clearly affirms moral and spiritual principles that are mentioned in the QurAoan.
Surah an-NisAAo, verse 58, which commands the fulfillment of obligations and the upholding of justice:
AuIndeed.
Allah commands you to convey the trust to those entitled to receive it, and when you judge between people, judge with justice.
Ay (Q.
an-NisAAo 4: .
Classical exegetes such as Imam Al-Qurthubi .
671 AH) and Imam Ath-Thabari .
310 AH)
interpret AuamanatAy here as public trust .
ulAt al-um.
, not merely as private deposits.
70 Imam Fakhruddin Ar-Razi .
606 AH) highlights that the command for amanah .
nternal integrit.
precedes hukm .
xternal justic.
, implying that personal integrity is a prerequisite for upholding public justice.
71 Consequently, corruption automatically invalidates a leaderAos capacity for justice.
Putri Rahmah Nur Hakim et al.
AuContesting Sharia and Human Rights in the Digital Sphere: Media Representations of the Caning Controversy under the Qanun Jinayat in Aceh,Ay Journal of Islamic Law 6, no.
: 206, https://doi.
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24260/jil.
Nabilah Muhammad.
Ada 49 Caleg Mantan Napi Korupsi di Pemilu 2024.
Ini Partai Asalnya.
Databoks, 7 November 2023, diakses 10 Desember 2025, https://databoks.
id/politik/statistik/de07440ff5e15d6/ada-49-caleg-mantan-napi-korupsi-dipemilu-2024-ini-partai-asalnya.
Hartati et al.
AuLegal Aspects of Political Party Internal Conflict Resolution: A Case Study in Indonesia,Ay Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 25, no.
: 53, https://doi.
org/10.
30631/alrisalah.
Sukataman et al.
AuMaqAid Al-SharAoah and the Prohibition of Incest in Indonesian Legislation: An Analysis of the Protection of Lineage and Public Morals,Ay Al-Manahij: Jurnal Kajian Hukum Islam 19, no.
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24090/mnh.
Al-GhazAl.
Al-MustashfA Min AoIlm Al-Ul (Beirut: DAr al-Kutub al-AoIlmiyyah, 1.
, 288.
Muhammad Shohibul Itmam et al.
AuLegal Politics of Mining Spatial Planning in Sumenep District: MaqAid SyarAoah Overview,Ay Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan 25, no.
: 1, https://doi.
org/10.
18326/ijtihad.
Ghafran.
, dan Yasmin.
AuEthical Governance: Insight from the Islamic perspective and an empirical enquiry,Ay Journal of Business Ethics 167, no.
: 513Ae533, https://doi.
org/10.
1007/s10551-019-04170-3.
Muhammad Ashsubli.
AuPerspektif Hukum Islam Terhadap Pencalonan Diri dan Kampanye untuk Jabatan Politik,Ay JURIS (Jurnal Ilmiah Syaria.
15, no.
11Ae20, https://doi.
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31958/juris.
Zet Tadung Allo et al.
AuStrengthening Dominus Litis Principle for Effective Corruption Case Management in Indonesia:
Harmonizing Positive Law and Islamic Legal Principles,Ay Jurnal Ilmiah Mizani: Wacana Hukum.
Ekonomi Dan Keagamaan 12, no.
2 (October 1, 2.
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V12I2.
Efa Rodiah Nur et al.
AuReinforcing the Role of the Gakkumdu Center in Electoral Law Enforcement: A Contemporary Analysis from the Perspective of Fiqh Siyasah Dusturiyah,Ay MILRev: Metro Islamic Law Review 4, no.
: 1281, https://doi.
org/10.
32332/milrev.
Muuammad ibn Aumad Al-Qurub.
Al-JAmiAo Li-AukAm Al-QurAoAn, ed.
Aumad Al-Bardn.
Ath-ThAniy .
l-QAhirah: DAr al-Kutub al-Miriyyah, 1.
, 255Ae56.
Ab JaAofar Muuammad ibn Jarr al-abar.
JAmiAo Al-BayAn Aoan TaAowl Ay Al-QurAoAn, ed.
ibn AoAbd alMuusin, al-lA, vol.
8 (Turk: DAr Hajr , 2.
, 490.
Fakhr al-Dn al-RAz.
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, 108Ae9.
Al-Qurub.
Al-JAmiAo Li-AukAm Al-QurAoAn, 257.
Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
Furthermore.
al-AnfAl:27 strictly prohibits khyAnah .
Muuammad al-Ahir ibn Ashr .
1393 AH) explains that wealth and family are primary motives for such betrayal,73 which he categorizes as a Auhidden violationAy of faith.
74 Crucially, betrayal by a knowledgeable leader is deemed far more heinous .
Prophetic traditions reinforce this,76 with the Hadith stating.
AuEach of you is a leader and will be held accountable,Ay emphasizing universal accountability.
77 The ProphetAos condemnation of bribery further solidifies the rejection of corrupt officials.
78 Juristically, the four fiqh schools establish Aoadalah and amanah as fundamental leadership qualifications.
79 Al-MAward asserts that AoadAlah is a primary 80 Thus, a corruptor loses muruAoah .
oral integrit.
and eligibility for office.
The ShafiAoi and Hanafi schools even argue for the dismissal of fasiq leaders who cause fitnah.
Ushul Fiqh principles further mandate disqualification.
Sadd al-dharAAoi requires blocking the recurrence of corruption to prevent the normalization of betrayal.
82 Additionally, al-maslahah almursalah dictates that safeguarding governmental integrity takes precedence over individual political 83 This preventive approach upholds malauah AoAmmah .
ublic interes.
and is reflected in the strict anti-corruption laws of nations like Pakistan.
Malaysia, and Saudi Arabia.
Finally, while Islam accepts spiritual taubah .
,85 This does not automatically restore public eligibility.
Public office demands impeccable integrity, not just the completion of a prison Muuammad a-Ahir Ibn AoAshr.
At-Taurr Wa at-Tanwr, vol.
4 (Tnis: Ad-DAr at-Tnisiyyah, 1.
, 321Ae22.
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, 297Ae98.
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4:323Ae24.
Muhammad Fauzi.
Mardian Idris Harahap, and Muhammad Roihan Nasution.
AuPemimpin Yang Adil Dalam Al-QurAoAn (Studi Komparasi Ayat-Ayat Kepemimpinan Menurut Tafsr Ibnu Kar Dan Tafsr Sayyid Quh.
,Ay Kamaya Jurnal Ilmu Agama 7, no.
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37329/kamaya.
Ali Sodiqin and Anwar M.
Radiamoda.
AuThe Dynamics of Islamic Constitution: From the KhilAfah Period to the Nation-State,Ay Journal of Islamic Law 2, no.
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,Ay International Journal of Scientific Research and Management (IJSRM), 2019, https://doi.
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Abu and Gazi.
AuIslamic Perspective of Leadership in Management.
Foundation.
Traits, and PrinciplesAy.
Ahmad Asrin.
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33258/birci.
Maryanto.
Muh.
Isna Nurdin Wibisana, and Bambang Sumardjoko.
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32332/milrev.
Ab al-asan AoAl Al-MAward.
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, 27.
Rizal Qosim et al.
Au The Politicization of Religion and Law Enforcement in IndonesiaAos Democratic Elections: An Islamic Legal Perspective,Ay Al-Manahij:
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ynzgyr Kavak.
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20519/divan.
Fadlillah.
AuParticipation of Former Corruption Prisoner in Elections in Islamic Perspective,Ay 2022.
Provincial DPRD and Regency or City DPRD.
One of the points in the PKPU regulates the prohibition of former corruption convicts from registering as legislative candidates.
This is a matter of debate in various circles.
However, if we examine the fiqh siyasa regarding the rules of ex-convicts of corruption, it is very contrary to the requirements of ahl halli wal-aqdi, whether it is a matter of fair conditions or also with an attitude of wisdom, and is contrary to the function or authority of ahl halli wal-aqdi.
Therefore, the revocation of the right to vote and be elected .
articipation in the General Election Widya Rahmat and Luci Afiani Oktavia.
AuUrgensi Administrasi Publik dalam Islam : Tinjauan Maslahah Mursalah,Ay Jurnal Hadratul Madaniyah 11, no.
: 62Ae68, https://doi.
org/10.
33084/jhm.
Amanatus Sholihah.
AuRetraction of the CorruptorAos Political Right in Islamic Criminal Law Perspective,Ay Walisongo Repository (Walisongo State Islamic Universit.
(Walisongo State Islamic University, 2.
Constitution of the Islamic Republic of Pakistan, 1973 .
s amended up to 31 May 2.
Islamabad: National Assembly of Pakistan.
AuFederal Constitution of Malaysia,Ay WIPO Lex / Government of Malaysia, revised version.
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dan AuSaudi Anti-Corruption Law Mandates Dismissal for Convicted Government Employees,Ay Global Legal Insights.
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Vol.
19 No.
July-December 2025 Agung Nugroho Reformis Santono.
Muhammad Burhan Abrori.
Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani 86 Given the systemic impact of corruption, the Constitutional CourtAos Aufive-year pauseAy is insufficient to guarantee the restoration of public trust.
87 Islam prioritizes the protection of the ummahAos collective rights over individual interests,88 Making permanent disqualification a necessary measure to realize accountable governance.
From Privacy Rights to Memory Obligations: Reconstructing RTBF within Islamic Leadership Ethics Contemporary legal discourse on the AuRight to Be ForgottenAy (RTBF), rooted in the protection of individual data privacy, faces a fundamental jurisprudential dilemma when confronted with the public interest embedded in the track records of state officials.
This article argues that, in the context of qualifications for public leadership, the RTBF must be normatively reconfigured into its antithesis:
the devoir de mymoire, or Aucollective obligation to remember.
Ay This paradigm shift maintains that a record of corruption is not merely personal data whose relevance may lapse over time, but an essential public record.
Far from constituting mere political rhetoric, the devoir de mymoire rests on a robust ethical-jurisprudential foundation within Islamic law, which inherently prioritizes safeguarding amanah .
ublic trus.
over claims to individual reputation when that reputation has failed to uphold such trust.
The synthesis between devoir de mymoire and Islamic ethics centers on the concept of amanah as the highest socio-theological contract in leadership (QS.
An-NisaAo: .
Corruption which in fiqh terminology is often identified as ghull .
mbezzlement of public fund.
or khyAnah .
(QS.
AlAnfal: .
is a total nullification of the amanah contract.
It is precisely here that the relevance of devoir de mymoire becomes evident.
Islam, methodologically, has long institutionalized this Auobligation to rememberAy within one of its most rigorous disciplines: AoIlm al-Jaru wa at-TaAodl .
he science of criticism and validation of hadith transmitter.
Within this discipline, the moral flaws of a transmitter .
, such as lying .
, are permanently recorded and cannot be AuforgottenAy by subsequent generations.
The aim is not to punish individuals, but to protect the integrity of religious transmission .
way of qiyAs .
nalogical reasonin.
, if a proven record of integrity is indispensable for preserving the trustworthiness of dn, it is equally essential for protecting the trust of siyAsah .
olitical trust and state managemen.
Prianto Budi Saptono.
Ismail Khozen, and Ferry Jie.
AuObedience to UliAol-Amr and Tax Compliance: Islamic Scholarly Perceptions,Ay Journal of Islamic Thought and Civilization 13, no.
, https://doi.
org/10.
32350/jitc.
all aspects of human life including politics and leadership are governed by the Holy QurAoAn.
One of the well-known verses is QS.
An-Nisa .
59 which instructs the Muslims to obey uliAol-amr.
The literature, however, shows that the scope of obedience is not absolute.
Resultantly, the current research aims to understand the tax compliance in the context of obedience to authority.
It provides a contemporary viewpoint from the Islamic boarding school .
esantren Istitabah, which is a period of proving oneAos honesty and sincerity in repentance before a person is deemed worthy of returning to public office.
Al-GhazAl.
Al-MustashfA Min AoIlm Al-Ul, 288.
Mohammed Veqar Ashraf-Khan and Mohammad Shahadat Hossain.
AuGovernance: Exploring the Islamic Approach and Its Relevance for the Modern Context,Ay International Journal of Islamic Khazanah 11, no.
: 29Ae40, https://doi.
org/10.
Mohammed Hashim Ali Sajid.
AuIslamic Perspectives on Good Governance: A Comprehensive Analysis,Ay International Journal of Applied Research 10, no.
: 100Ae104, https://doi.
org/10.
22271/allresearch.
Mohammad Hashim Kamali.
MaqAid Al-SharAoah.
Ijtihad and Civilisational Renewal (Washington: The International Institute of Islamic Thought, 2.
Rido Hermawan et al.
AuNavigating IndonesiaAos State Ideology: The SiyAsah SharAoiyyah Framework,Ay Ahkam: Jurnal Ilmu Syariah 25, no.
: 359, https://doi.
org/10.
15408/ajis.
Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
Beyond ethical considerations.
Islamic political jurisprudence .
l-Fiqh al-SiyA.
establishes salAoadAlah .
oral integrit.
as a fundamental shar .
egal requiremen.
for wilAyah .
ublic authorit.
Al-Mawardi .
450 AH), in his magnum opus Al-AukAm al-SulAniyyah, identifies al-AoadAlah as the foremost condition for both the imam .
upreme leade.
and qAs .
92 Corrupt practices such as risywah .
or ghull .
mbezzlement of public fund.
are categorically regarded as acts of fisq .
that invalidate the perpetratorAos AoadAlah.
Thus, devoir de mymoire in this context concerns not merely the remembrance of Auethical failuresAy but the preservation of a record of legal The state and society consequently bear a jurisprudential obligation to remember and uphold this status of disqualification to maintain the governmental legitimacy .
yarAoiyya.
Operationally, devoir de mymoire functions as a preventive instrument to uphold MaqAid alSyarAoah.
Corruption simultaneously attacks several pillars of maqAid.
93 It constitutes a direct assault on uife al-mAl .
he protection of propert.
, particularly public property.
Its impact, however, is far-reaching: it erodes uife al-dn .
rotection of religio.
by weakening public trust in institutions entrusted with the enforcement of justice, and it undermines uife al-nasl .
rotection of the natio.
by normalizing a culture of corruption.
94 As a consequence.
AurememberingAy the track record of those convicted of corruption directly implements the principle of sadd al-dharAAoi .
losing the path to corruptio.
Conversely, permitting individuals with a record of ghull to regain authority over public assets is a clear form of fatu al-dharAAoi .
pening the door to corruptio.
The most common counterargument is the concept of taubah .
Jurisprudential analysis, however, requires a clear distinction between two domains: .
The theological-spiritual domain .
aqq AllA.
, and .
The public-legal domain .
aqq al-ummah or uaqq al-AoibA.
Taubah functions as a mechanism of spiritual restoration about uaqq AllAh (AllahAos right.
it is personal in nature, and its validity whether accepted or rejected is a divine prerogative.
95 By contrast, public leadership falls squarely within the domain of uaqq al-ummah .
he collective rights of the people/publi.
Corruption, therefore, is not merely a personal sin, but a public crime .
armah taAoz.
that inflicts tangible harm upon al-thiqah al-AoAmmah .
ublic trus.
The implications of this bifurcation are fundamental.
One of the conditions for the validity of repentance for crimes involving othersAo human rights is the restitution of the wrongs committed.
96 In cases of systemic corruption, full restitution is nearly impossible.
The harm incurred extends beyond the misappropriation of assets to include lost opportunities .
pportunity cos.
, the degradation of public services, and the erosion of invaluable collective trust.
Since the full restitution of al-thiqah alAoAmmah .
ublic trus.
cannot be assured, an individualAos spiritual repentance does not automatically Waskito Wibowo et al.
AuMin al-Hall ilA al-Qawmiyyah: Fiqh as-SiyAsah li al-QamAoi al-Jadal TijAh al-JamAAoAt al-IslAmiyyah bi IndnsiyA,Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial 20, no.
: 284, https://doi.
org/10.
19105/al-lhkam.
Al-MAward.
Al-AhkAm as-SulAniyyah, 17.
Agung Nugroho Reformis Santono.
Luqman Hakim, and Anfasa Naufal Reza Irsali.
AuCan Islamic Law Mitigate Corruption?,Ay Peradaban Journal of Religion and Society 4, no.
: 97Ae121, https://doi.
org/10.
59001/pjrs.
Ahmad Al-Raysuni and Nancy Roberts.
Imam Al ShatibiAos Theory of the Higher Objectives and Intents of Islamic Law (International Institute of Islamic Thought, 2.
, https://doi.
org/10.
2307/j.
Zahrul Mubarrak et al.
AuThe Urgency of the Islamic Law and Contemporary Societal Challenges: The Flexibility of al-Maslahah in Determining the Hierarchy of MaqAid alSharah,Ay El-Usrah: Jurnal Hukum Keluarga 8, no.
: 344, https://doi.
org/10.
22373/pxydd884.
Gabriel Said Reynolds and Amir Moghadam.
AuRepentance in the Quran.
Hadith, and Ibn QudAmaAos KitAb Al-TawwAbn,Ay Journal of the American Oriental Society 141, no.
, https://doi.
org/10.
7817/jameroriesoci.
along with GodAos merciful forgiveness of the repentant sinner.
In his K.
al-TawwaEbiEn, the Hanbali scholar Ibn QudaEma al-MaqdisiE .
620/1223
Ab Amid Al-GhazAl.
IuyAAo AoUlm Ad-Dn (Bayrt: DAr al-MaAorifah, n.
), 267.
Vol.
19 No.
July-December 2025 Agung Nugroho Reformis Santono.
Muhammad Burhan Abrori.
Muhamad Lutfi Azizi.
Moch.
Rafly Try Ramadhani reinstate their legal and public qualifications.
97 The public as the ultimate holder of the political mandate retains the full right to apply the devoir de mymoire as a precautionary filter .
utiyA) in matters of public leadership.
Consequently, regulations that restrict former corruptors do not constitute double jeopardy or double punishment.
Criminal penalties such as imprisonment and fines serve as sanctions for crimes already committed.
Meanwhile, disqualification from public office functions to enforce shar al-wilAyah .
he qualifications for leadershi.
and to prevent future misconduct through the principle of sadd aldharAAoi.
98 Such disqualification is a purely preventive and administrative measure designed to protect malauah AoAmmah .
ublic interes.
,99 grounded in objective evidence that negates the requirement of AoadAlah.
The hadith affirms that leaders function as AushieldsAy .
while simultaneously issuing a stern warning to leaders who deceive their people, underscoring that standards of integrity in leadership are non-negotiable.
The shift from the individualAos Auright to be forgottenAy to the collective Auobligation to rememberAy is an ethical-jurisprudential imperative within Islamic law.
By preserving the collective memory of betrayal .
hyAna.
Sharia acknowledges the possibility of individual repentance yet refuses to compromise public malauah based on unverifiable spiritual claims.
The qualification of AoadAlah .
oral integrit.
, as articulated by al-Mawardi and other fuqaha, thus serves as the first line of defense in public governance.
Regulations that disqualify former corrupt officials from holding public office are therefore not discriminatory.
rather, they represent a legitimate and necessary operationalization of the principles of amanah,AoadAlah, and sadd al-dharAAoi to realize clean, accountable, and trustworthy Conclusion This study concludes that the regulation permitting former corruption offenders to run for public office after a five-year hiatus represents a fundamental misapplication of the Right to Be Forgotten (RTBF), prioritizing individual rehabilitation over public accountability.
By re-examining the issue through Fiqh SiyAsah and MaqAid al-Sharah, this research proposes the devoir de mymoire .
uty to remembe.
as a necessary counter-framework to safeguard the integrity of governance.
The Istiqomah Fadlillah.
AuParticipation of Former Corruption Prisoner in Elections in Islamic Perspective,Ay Jurnal Ilmiah Mahasiswa Raushan Fikr 11, no.
1 (November 2.
: 54Ae77, https://doi.
org/10.
24090/jimrf.
Provincial DPRD and Regency or City DPRD.
One of the points in the PKPU regulates the prohibition of former corruption convicts from registering as legislative This is a matter of debate in various circles.
However, if we examine the fiqh siyasa regarding the rules of exconvicts of corruption, it is very contrary to the requirements of ahl halli wal-aqdi, whether it is a matter of fair conditions or also with an attitude of wisdom, and is contrary to the function or authority of ahl halli wal-aqdi.
Therefore, the revocation of the right to vote and be elected .
articipation in the General Election Putu Eva Ditayani Antari.
AuThe Interpretation of Misconduct Act as a Reason to Dismiss President: An Ethical Approach,Ay De Jure: Jurnal Hukum dan SyarAoiah 13, no.
: 14, https://doi.
org/10.
18860/j-fsh.
Teguh Ifandi and Idaul Hasanah.
AuMaslahat (Benefit.
in Fiqh Awlywiyyt: A Comparison between Yysuf al-QarydhawyAos View and Abdus Salam Aly al-KarbulyAos,Ay Al-AoAdalah 21, no.
: 1, https://doi.
org/10.
24042/adalah.
Muhammad Taufiq et al.
AuTengka.
Identity Politics, and the Fiqh of Civilization: The Authority of MaduraAos Kiai in the PostTruth Era,Ay Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan 24, no.
: 139, https://doi.
org/10.
18326/ijtihad.
Suparno.
Rusli, and Ia Hidarya.
AuA New Restorative Justice Paradigm in the Sociology of Islamic Law in Indonesia: Nahdlatul Ulama and MuhammadiyahAos Responses to Corruption Cases,Ay Syariah: Jurnal Hukum dan Pemikiran 24, no.
: 480, https:// org/10.
18592/sjhp.
Abdulkarim Abdallah A N D Fadil yNitaku A N D Marianne Waldrop A N D Don Zillioux A N D Lumturie Preteni yNitaku A N D Yawar Hayat Khan.
AuA Review of Islamic Perspectives on Leadership.
,Ay International Journal of Scientific Research and Management (IJSRM).
November 2019, https://doi.
org/10.
18535/ijsrm/v7i11.
Al-ManAhij: Jurnal Kajian Hukum Islam From RTBF to Devoir de Mymoire: .
findings confirm that corruption serves as a fundamental nullification of AoadAlah .
oral integrit.
a binding shar .
for leadership where spiritual taubah .
remains distinct from the restoration of uaqq al-ummah .
ublic right.
Consequently, the disqualification of former corrupt officials does not constitute a violation of human rights but represents a coherent implementation of sadd al-dharAAoi to protect amanah .
ublic trus.
While advocating stricter disqualification measures, this study recommends that future research empirically examine the sociological impact of Auconvict status disclosureAy on voter behavior and explore comparative models of political rehabilitation in other Muslim jurisdictions to harmonize democratic rights with Islamic ethical standards further.
Acknowledgements The author thanks the Education Fund Management Institution (LPDP) of the Indonesian Ministry of Finance for its full support, which made this research possible.
Deep appreciation is also extended for the funding and academic guidance provided throughout the research process.
References