Corruption Is the Main Barrier to Social Development

Najmiddin Ibroimovich Jumakulov

Journal of Social Sciences and Humanities Research Fundamentals

137
9

https://eipublication.com/index.php/jsshrf

TYPE

Original Research

PAGE NO.

137-140

DOI

10.55640/jsshrf-05-05-35

OPEN ACCESS

SUBMITED

29 March 2025

ACCEPTED

25 April 2025

PUBLISHED

27 May 2025

VOLUME

Vol.05 Issue05 2025

COPYRIGHT

© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.

Corruption Is the Main
Barrier to Social
Development

Najmiddin Ibroimovich Jumakulov

Bukhara State Pedagogical Institute, Teacher of the Department of Social
Sciences, Uzbekistan

Abstract:

The building of New Uzbekistan is founded on

lofty ideals such as elevating human dignity to the
highest level and unequivocally ensuring justice and the
rule of law in society. However, in state governance,
several factors and flaws that negatively impact the
effectiveness of reforms in this direction and impede
progress still persist. One of these, and the most
dangerous, is the scourge of corruption. This article
discusses the historical origins of corruption and the
mechanisms for combating it.

Keywords:

Corruption, Sumerian kingdom, United

Nations Convention against Corruption, Transparency
International, Ottoman Caliphate, Caliph Muqtadir.

Introduction:

It would not be an exaggeration to include

corruption as one of the vices hindering the
development of New Uzbekistan and achieving new
heights of development.

The word "corruption" comes from the Latin word
"corruptio," which means "destruction," "destruction."

Corruption has a history spanning several millennia.
Written sources mention corruption in the era of the
Sumerian kingdom before the Common Era. The fact
that corruption has survived to this day indicates that,
like other vices, it cannot be completely eradicated.
Even developed Western countries have not been able
to completely rid themselves of corruption. However,
the prevention and fight against corruption, which
threatens the development of society, has always and at
all times continued in all countries of the world.

The Holy Quran directly prohibits bribery: "Do not
consume one another's wealth unjustly. Do not throw it
to rulers sinfully so that you may knowingly consume
part of people's wealth" (Surah Al-Baqarah, 188).

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Journal of Social Sciences and Humanities Research Fundamentals

The UN Convention against Corruption defines
"corruption as the use of state power for personal
benefit."

The social manifestation of corruption means "buying
power through corruption and decay."

Transparency International, the international non-
governmental organization for combating corruption,
defines corruption as "the abuse of entrusted power
for private gain."

The term corruption is often characterized by the
unlawful use of authority by officials or employees
working in government agencies in their personal
interests. Therefore, the following definition of
corruption is given:

―Corruption is the illegal use by a person of their

official or service position for the purpose of obtaining
material or intangible benefits in personal interests or
the interests of other persons, as well as the illegal
provision of such benefits.

History shows that corruption existed even in the
world's most powerful states, for example, corruption
existed in the Ottoman Caliphate. Initially, the caliph
personally oversaw the activities of various
departments, but over time, he entrusted this task to
a close person - a vizier who was the caliph's personal
assistant in various matters. Over time, ministers
formed a comprehensive state apparatus. By the
middle of the 10th century, the practice of bribing
ministers by officials for appointments to various
positions had already formed. This, for example, was
actively used by Ubaydullah Khaqani (died 926), who
was the vizier of Caliph Muqtadir, in appointing and
removing officials to various positions. Because the
state, in dire need of money, entrusted the collection
of taxes to private individuals, this led to various
abuses. Thus, bribery became one of the reasons for
the decline of the Caliphate. This situation was no
exception in the Ottoman Empire. In particular,
military personnel engaged in fraud when collecting
various taxes from peasants. Even the special fatwas
issued by the sheikh-ul-islams of the Ottoman Empire
could not eliminate these abuses. The sepoys gradually
ceased to go on military campaigns in exchange for
"giving" something, settled permanently on the lands
granted to them, and effectively acquired state
property as private property. The state, in turn, was
wary of clashes with the military, fearing an
unfavorable reaction in the person of ministers.

The consequence of bribery in the Ottoman Empire
was that the troops lost their military training, resulting
in a series of defeats in the late 18th and early 19th
centuries, undermining the state's power. In short,
although severe punishments were established against

this vice in ancient times, this did not always yield the
desired results.

Corruption, firstly, leads to injustice, inequality, and
public discontent in society, which cannot but
negatively affect the results of reforms in all spheres;
secondly, the insufficient level of legal awareness and
legal culture among our citizens, the inability to protect
their rights, increases the violation of the criterion of
justice in society; thirdly, political institutions and public
organizations, although similar in form to democratic
criteria and Western models, lag behind the
requirements of the times in terms of content and
essence, and this shortcoming hinders our progress.

In the fight against corruption, the moral values formed
in the consciousness of individuals are of great
importance. That is, such principles as honesty and
righteousness, justice and equality protect individuals
from various injustices in their relationships. After all, a
developed society without corruption can be built only
with the help of morally mature citizens who have an
anti-corruption perspective. Also, the fight against
corruption should be considered not only a legal
obligation, but also a moral duty. In this sense, the anti-
corruption consciousness of citizens is also an integral
part of their active civic position.

The experience of foreign countries shows that
assigning the task of combating corruption exclusively
to government bodies, including law enforcement
agencies, led not to a reduction in the scale of
corruption, but, on the contrary, to its expansion.
Because the lack of positive results in the activities of
these agencies related to the elimination of corruption
within a certain period of time is likely to cause legal
nihilism among the population. Because such a situation
leads the public to the conclusion that if state bodies are
fighting corruption and cannot overcome it, then it
cannot be eliminated. The prevailing mindset that
fighting corruption is futile may lead a certain segment
of the population to conclude that it is necessary to
adapt to corruption, not fight it.

In our country, special attention is paid to the need to
rely on public control in solving problems in society.
Indeed, public oversight entities also play a crucial role
in the system of entities combating corruption. This
institution has great potential for identifying corruption
occurring in society. This is connected, on the one hand,
with the participation of the general public in the
process of public control, and on the other hand, with
the possibility of limiting such a negative phenomenon
by reporting the identified cases of corruption to higher
government bodies.

According to the experience of a number of countries,
the development of high-quality legal norms in the fight

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against corruption does not contribute to the
elimination of such a negative phenomenon. To limit
and minimize corruption, on the one hand, political will
is required, and on the other hand, it is necessary to
involve the public in this struggle, that is, to strengthen
public control. This, in turn, requires the formation of
an active atmosphere of intolerance towards
corruption among members of society.

After all, truthfulness, correctness - the ability to
approach every task logically, to consider truth as the
main indicator and criterion of one's activity, expresses
the mechanism of transition to calling everything by its
proper name. Our Prophet Muhammad (peace be
upon him) spoke about honesty and righteousness in
his virtues, saying: "I love the truth.

In his Address to the Oliy Majlis on January 24, 2020,
the President of the Republic of Uzbekistan Shavkat
Mirziyoyev emphasized that in the spirituality of the
new Uzbekistan, the principle of honesty and
righteousness will become the main value of our lives,
increasing the role of the public in the fight against
existing social ills in our country, in particular,
corruption, and, if necessary, teaching honesty and
righteousness by all means. It is a social necessity that
the desire to acquire the qualities of honesty,
truthfulness, and righteousness in society should
become a mass social movement. "In the fight against
corruption," Shavkat Mirziyoyev noted, "unless all
segments of the population, the best specialists, are
involved, unless all members of our society, so to
speak, are vaccinated with the vaccine of honesty, we
will not be able to achieve the high goals we have set
for ourselves." We must move from the fight against
the consequences of corruption to its early prevention.

The culture of intolerance to corruption in society is
the uncompromising conscious attitude of people
towards corruption, their level of knowledge,
experience, and active anti-corruption actions.

Honesty manifests itself in every sphere in two
directions in the judicial and legal system: firstly, in
adhering to the law and making decisions regarding
human destiny, as our President said, putting oneself
in the place of the guilty party, and in the image of a
teacher, in providing real knowledge and upbringing to
students and pupils, the honesty of a civil servant in
serving and satisfying the people, considering the
interests of the state and society as the main value, the
honesty of a medical worker in not treating patients
with greed, considering their treatment as a profession
and a command of conscience, and the honesty of
parents in setting an example in shaping a child as an
honest, conscientious, deeply responsible person
ready for independent life and a specialist in a certain

profession. Indeed, as our President said, "If we don't
raise our children properly, if we don't monitor their
behavior and mood every day, every minute, if we don't
teach them knowledge and skills, if we don't find them
suitable work, we can easily lose this trust.

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