It is widely known that the national reform emerged on virtually two decades ago has mandated the ‎Indonesian government to demolish the corrupt practices from their origins. In fact, the existence of ‎corruption is generally realized no longer maximally declined in today’s socio-economic life or even ‎involves wider scopes. As a result, people tend to be more pessimistic towards attempts to curb this ‎extraordinary crime. Even though many reasons have been offered by several scholars due to deal ‎with this dilemma, the problems were steadily occur. ‎

Therefore, this article requiring further improvement tries to identify the fundamental issues which is ‎rarely discussed; definition of corruption. Through qualitative research using inductive method, a ‎number of results have been found.

Firstly, the recent definition of corruption developed by mostly ‎western scientist is quite inapproriate and leads to confusion instead of what have been discussed by ‎Moslems scholars since classical era. ‎

‎ Secondly, in Islamic point of view, recent corruption includes ghulûl, risywah, ghisy, and ihtikâr which ‎are addressed as economic crimes deserving certain consequences. And finally Islamic teaching ‎provides the plenty of anti-corruption instruments ranging from organizing good governance in order ‎to prevent every Moslem from committing corruption to imposing particular punishment upon the ‎criminal