This research aims to explore the role of ethics in public administration and how its application can contribute to social justice. In this case, administrative ethics includes moral norms that must be upheld by the State Civil Apparatus (ASN) when providing services to the community. The method used in this study is a quantitative approach involving ASNs as respondents from various government agencies. Data collection was conducted through a survey that examined variables such as personal values, motivation, religious beliefs, working conditions, organizational culture, and social pressure. The analysis was conducted to identify how these factors influence the practice of social piety among ASNs and its impact on the effectiveness of public services and public trust in the bureaucracy.Results: Findings show that social piety has a significant effect on the quality of public services. ASNs who have high ethical awareness tend to provide better and fairer services to the community. This study also revealed that support from a positive work environment and organizational culture can improve ethical practices in public administration.Implications: The findings of this study are expected to provide deeper insights into the importance of ethical practices in public administration and assist in the formulation of policies that support integrity and improve the quality of public services in the future.
Hamka Ilyas, Abd. Bashir Fatmal, La Ode Ismail Ahmad
This study examines the concept of digital jihad from a Qur’anic perspective as a normative, ethical, and strategic response to the complex challenges of cyberspace in the era of Artificial Intelligence (AI). The research is motivated by the growing integration of digital technology in religious life, alongside the proliferation of disinformation, algorithmic manipulation, and AI-enabled simulations of religious authority. Employing a thematic interpretation approach (tafsīr mawḍū’ī), the study analyzes Qur’anic verses, particularly QS. al-Hajj [22]:78 and QS. al-Furqan [25]:52, which emphasize nonviolent jihad rooted in knowledge (‘ilm), argumentation (ḥujjah), and Qur’anic ethics. The findings indicate that digital jihad is a multidimensional effort encompassing educative da’wah, resistance to digital radicalism, counter-narratives against extremism, and the ethical deployment of AI. It also entails proactive engagement in fostering a digital Islamic civilization grounded in moderation (wasatiyyah), truth verification (tabayyun), and moral responsibility. The primary contribution of this study lies in conceptualizing digital jihad as a transformative, adaptive tool for da’wah that enables Muslims to ethically navigate and shape digital spaces within a value-based framework. This research thus expands the discourse on jihad beyond militaristic interpretations, offering a contemporary Qur’anic paradigm that is both intellectually rigorous and practically relevant to today’s socio-technological realities
Dwi Setya Nugrahini, Maulida Nurhidayati, Raisha Salisa Ahmad
Reyog Ponorogo is a cultural heritage that has become a regional icon and faces challenges in the modern era. Difficulties in raw materials, capital, human resources, and a lack of government support are the problems encountered. This study aims to analyze the management of the Suromenggolo Business's business strategy to preserve Reyog Ponorogo's culture and identify the obstacles and solutions faced. The research method used is qualitative with a field study approach, involving interviews, observation, and documentation techniques. The study results show that Suromenggolo Business implements strategic management through environmental observation (internal and external factors), strategy formulation using SWOT analysis, and implementation of market penetration strategies. The main obstacles include limited capital, raw materials, low cooperation between artisans, seasonal sales, and the regeneration of artisans. The solutions involve finding funding, product diversification, optimizing the role of cooperatives and Reyog foundations, and education and regeneration efforts through formal and non-formal institutions. The conclusion of this study shows that the strategy implemented is quite effective in maintaining the existence of Reyog Ponorogo, but requires further support from the government and the community.
AbstractWith the expansion of capitalism and the proliferation of commodities, environmental degradation has intensified.The central question of this study is that although this issue has received limited attention in Islamic thought,certain aspects of it can be discerned in the works of Ibn ʿArabī. Through a deeper interpretation of his writings,valuable insights can be gained regarding environmental preservation. This study focuses on the role of Ibn ʿArabī’santhropology and its relevance to addressing ecological crises. It adopt a descriptive-analytical approach.Thefindings suggest that Ibn ʿArabī’s anthropology offers a mystical interpretation of Islam in which environmentalpreservation is presented as a religious act. In his teachings, the human being possesses dignity due to the divinespirit breathed into them and is considered the ultimate purpose of creation. On this basis, any form of disrespect ordiscrimination among human beings is unjustifiable. On the other hand, although the human being is regarded as thenoblest of creatures, nature was not created solely for their sake; rather, like the human, it is a manifestation ofdivine self-disclosure and does not possess intrinsic superiority over other beings. Since all creatures bear the divinespirit, the human being is obligated to honor the divine presence that flows through all of creation. This conceptionof the human being entails a responsibility for the protection of the environment.Keywords: Environmental protection, mysticism, divine self-disclosure (tajallī), anthropology, Ibn ʿArabī
1 PhD student, Islamic Mysticism, Islamic Azad University, Central Tehran Branch, Tehran, Iran. Email:arabamery@gmail.com2 * Professor, Department of Philosophy and Mysticism, Islamic Azad University, Central Tehran Branch, Tehran,Iran. Email: n.sophia1388@gmail.com3 Professor, Department of Islamic Mysticism, Islamic Azad University, Science and Research Branch, Tehran, Iran.Email: mazahri711@yahoo.comDate received: 21 ⁄ 4 ⁄ 2025, Date of acceptance: 11 ⁄ 9 ⁄ 2025
IntroductionGlobal warming and the current ecological crisis have prompted many scholars of religion to identify the ethicalfactors that contribute to the depletion and waste of the planet’s limited natural resources. As such, a reading ofreligion that aligns with efforts to solve this global challenge is of utmost importance. This form of thinking,grounded in religious knowledge, urges Muslims to view their traditions differently and to apply religious texts andprinciples to the pressing issues of the present day. Therefore, the works of Muslim thinkers—many of which werewritten centuries ago—need to be revisited, with some of them speaking directly to the current problems facinghumanity. Thus, reinterpreting traditions and repurposing old teachings and concepts to address today’s challenges isthus of great importance. Humanity is now confronted with the limitation of Earth’s resources and that humans bearresponsibility for their protection and preservation. This desire to establish a harmonious relationship with naturecan also be seen as a sign of spiritual awakening. Modern humans have come to understand that everything in natureis interconnected; instead of viewing things as separate and unrelated entities, humanity has come to understand thateverything in nature is interrelated. In general, academic discourse on Sufism is still committed to a classical-normative model—for example, Sufi concepts of divine love and manifestation (tajallī) have solely been discussedwithin the framework of love for God, and their implications for human interaction with the environment have notbeen explored. Scholars of theoretical mysticism have also given insufficient attention to this topic. The need toexpand the scope of Sufism by incorporating the concept of divine manifestation and applying it to environmentalissues is not an unfamiliar intellectual trend. Such an innovative approach—applying and incorporating traditionalconcepts to modern issues—can redefine the relationships between God and humanity, between humans themselves,and between humans and the environment. On the other hand, humans and their issues have always been centralconcerns for thinkers. The definition of the human being is one of the topics that various intellectuals haveapproached through their own insights. Ibn ʿArabī is one of the great thinkers of the Islamic world whoseperspective on human nature can help address environmental degradation. The core of Ibn ʿArabī’s view of humannature lies in his important theory of the “Perfect Human” (al-insān al-kāmil).Materials & MethodsThis study is based on a descriptive-analytical method. It begins by examining the classical works of IbnʿArabī, such as Fuṣūṣ al-Ḥikam (The bezels of wisdom) and al-Futūḥāt al-Makkiyya (The Meccanrevelations), with a focus on the aspects of his mysticism, which relate to the study of human nature. Keyconcepts such as the “Perfect Human,” “divine manifestation” (tajallī), and “unity of being” (waḥdat al-wujūd) are analyzed as the theoretical framework. Data related to environmental crises have been drawnfrom contemporary scientific sources in order to clarify the connection between Ibn ʿArabī’s mysticalteachings and environmental preservation.Discussion & ResultFrom Ibn ʿArabī’s perspective, the human being is the goal and purpose of creation; yet at the same time,nature—like humanity—is a manifestation of the Divine Spirit and bears divine attributes. This view implies thathuman beings possess no essential superiority over other beings and are obligated to safeguard the Divine Spirit thatpermeates all of existence. In Ibn ʿArabī’s mystical system, the distinction between the “Perfect Human” and the“animalistic human” (al-insān al-ḥayawānī) forms the core of his view of human nature. The Perfect Human,through faith in the unseen and a journey toward perfection, becomes God’s vicegerent (khalīfat Allāh) and assumesthe duty of protecting nature. Over time, and in response to emerging environmental crises, Muslims have begun torethink classical Islamic mystical texts in order to reform humanity’s interaction with nature. Ibn ʿArabī, forinstance, asserts that all aspects of nature are interconnected and that no entity is truly “inanimate”; rather, all of
nature is alive and engaged in glorifying God (tasbīḥ). Such a view of nature as both living and sacred can providean ethical and spiritual foundation for environmental preservation. Meanwhile, Ibn ʿArabī’s theory of the unity ofbeing, which emphasizes the unity of all beings within the Divine Essence, plays a key role in shapingenvironmental ethics. This theory encourages humans to take responsibility for all aspects of nature and remindsthem that harming nature is, in effect, a form of disrespect toward the sacred Divine Essence. Nevertheless,contemporary academic discourse on Islamic mysticism has primarily focused on its spiritual and philosophicaldimensions, with insufficient attention to its relevance for environmental challenges. Scholars such as Mokhtari andGorjian (2021) and Irawan (2021), have highlighted the influence of mystical teachings on ethical attitudes;however, the direct link between these concepts and environmental crises remains underexplored. This study seeksto fill that gap by examining Ibn ʿArabī’s teachings on human nature and their role in safeguarding the environment.ConclusionA re-reading of Ibn ʿArabī’s view of human nature reveals that his mystical teachings contributenot only to the cultivation of the human spirit but also to the protection of the naturalenvironment. Ibn ʿArabī regards the human being as a divine artist who, through faith in theunseen and the Divine Spirit, can enhance not only their relationship with God and other peoplebut also their relationship with nature. Since nature is a manifestation of the Divine and isconstantly glorifying God, the human being is obligated to protect this sacred manifestation. Thisstudy demonstrates that contemporary environmental crises—which stem from humanity’s lossof spiritual connection with nature—can be addressed by revisiting mystical concepts such as thePerfect Human and the unity of being. Belief in the aliveness of all elements of nature andrespect for the Divine Spirit that flows through them can not only promote environmentalpreservation but also deepen the awakened spirituality of the modern human, whereenvironmental challenges can lead to a form of collective worship. By offering a new reading ofIbn ʿArabī’s works, this study presents Sufism as an effective tool for redefining thehuman–nature relationship. Therefore, Ibn ʿArabī’s mystical teachings can respond not only tospiritual and religious concerns but also to critical environmental issues, preparing the ground forethical models aimed at protecting nature
This study primarily aims to articulate and analyze the Engaged Buddhism movement’s Indra’s Net Life Community in Korea and the ecological thoughts of its founder, Tobŏp. This study examines Reverend Tobŏp’s ideas, which form the foundation and drive the operations of the community. These ideas are informed by the Hua-yen worldview, expressed in the doctrine of “interdependent co-arising,” as put forth in his writings. This movement offers a new ecological vision beyond today’s neoliberal economic model. This study also suggests that ecologically Engaged Korean Buddhism can provide empowering religious teachings with important suggestions for how religio-ethical values might address contemporary ecological problems. Indra’s Net Life Community has the potential to address the shortcomings in most environmental ethics proposals, which often overlook the importance of “practical participatory projects” to promote ecological justice. Finally, this study argues that the focal point of Buddhist enlightenment is “in this place and in this body, in this world and not some other.” Venerable Tobŏp also emphasizes the present situation through the experience of “the here and now.” However, Indra’s Net and Engaged Buddhism are still works in progress.
This study explores social acceptance among children with general learning difficulties/children with special needs (CSN) using a qualitative approach involving structured interviews with 144 students and in-depth interviews with three teachers. The research highlights the social dynamics of CSN inclusion, emphasizing the importance of a supportive environment, positive teacher attitudes, and peer education programs in promoting social integration. Findings show that students, particularly females at the junior high level, generally hold positive attitudes towards CSN. At the same time, concerns over emotional behaviors like tantrums create interaction challenges, especially among elementary school boys. Teachers ensure equal participation for CSN through individualized support, inclusive activities, and peer support systems. This study's originality lies in its comprehensive exploration of peer attitudes across educational levels. It offers insights into gender differences, behavioral challenges, and the teacher's role in promoting inclusive education through adaptive teaching methods and social support.
Inherent to the experience of loneliness is a significant change of meaningful relatedness that (usually negatively) affects a person's relationship to self and others. This paper goes beyond a purely subjective-phenomenological description of individual suffering by emphasizing loneliness as a symptomatic expression of distortions of social recognition relations. Where there is loneliness, a recognition relation has changed. Most societies face an increase in loneliness among all groups of their population, and this sheds light on the reproduction conditions of social integration and inclusion. These functions are essential lifeworldly components of social cohesion and wellbeing. This study asks whether “social” AI promotes these societal success goals of social integration of lonely people. The increasing tendency to regard AI Companions (AICs) as reproducers of adequate recognition is critically discussed with this review. My skepticism requires further justification, especially as a large portion of sociopolitical prevention efforts aim to fight an increase of loneliness primarily with digital strategies. I will argue that AICs rather reproduce than sustainably reduce the pathodynamics of loneliness: loneliness gets simply “digitized.”
Up until recently, research on loyalty and Islam—here considered as the discourses and practices of Muslims in regard to the Muslim tradition—had ignored the topic of loyalty. Interest in loyalty in Islam has just lately grown sufficiently and extensively. This entry is both bibliographical and thematic. It seeks to identify the principal themes that have dominated Muslim loyalty studies for the past thirty years or so. Additionally, it provides a thorough synopsis of over 100 studies on loyalty that were published during the same time span in Arabic and European languages. Allegiance in Muslim political ethics always had more than one connotation and the religious component of loyalty, while not strictly defined, allowed and even justified the overlap of multiple loyalties. A person’s or a family’s, ruler’s, or dynasty’s power to govern an area or defend religious institutions and symbols was intimately linked to the loyalty they could claim. Most studies agree on the diversity of political allegiance in modern Islam with regard to perceptions of religion, ethnicity, self-interest, etc.; it is also co-relative in the sense that it is mixed with other allegiances, such as those of family, tribe, leadership, or country.
Religious incidence in Brazilian public space is a widespread fact that has been gaining new visibility in pandemic times. Responsibility in liminal situations represents specific theological hermeneutics, as well as what matters for the respective religious agents. Thus, based on a bibliographical review connected to an analysis of websites, this article aims to reflect on the current Brazilian context, the challenges to doing theology in Brazil today and points to some possible responses. “Pandemic religion”, as we call it, is the synthesis of theologies and religious practices that legitimise irresponsible approaches to life, vulnerabilising the other instead of assuming care-based ethics. Firstly, we briefly describe current theological trends, followed by an analysis of the Brazilian scenario by way of three representative scenes of public religious incidence that reflect a lack of responsibility in view of the pandemic challenges caused by COVID-19. Subsequently, we look back into history for alternative responses to public health crises that required theological positioning. In a Brazilian perspective of a public theology, we finally reflect on a responsible ethics that may help respond to the current challenges, particularly for pandemic religion.
The guardian is one of the pillars that must be fulfilled in marriage contract. In its practice, it is deemed necessary for reconstruction due to the provisions of marriage guardian stipulated in Article 20 Paragraph (1) in Islamic Law Compilation reflect provisions that are gender biased and irrelevant to conventions ratified by the Indonesia government, because only men’s right to be marriage guardian. This article is intended to critically examine the provisions of the guardian of marriage of the Compilation of Islamic Law. This article is a literature study using descriptive-analytical research methods. The subject of this research is women's rights in the concept of marriage guardian. The approach used in the effort to critique and reconstruct women's rights as marriage guardians is the principle of gender justice. This article considers that reconstructing the idea concerning one’s right to become a marriage guardian is not something that is impossible to do. This is because the point by which only men have the right to become marriage guardian was stated by scholars, Syafi'i mazhab, was determined based on the socio-cultural conditions of the community. Back then, women were considered as lesser than men in many terms, and this was of course different from the condition of women today. That is, the parameter in determining the right of a person to be a marriage guardian is the ability to act perfectly. If so, then adult women today can become marriage guardian, as they are currently able to act perfectly (kāmil al-Ahliyyah).
Ildus Rafikov, Elmira Akhmetova, Osman Erdem Yapar
This article proposes to re-focus education towards morality and universal values, which have always been the traditional aim of education. This paper is designed using a qualitative research method applying content analysis to textual and video materials from a historical and contemporary perspectives. The paper demonstrates morality problems of the current mainstream education systems and how alternative systems are better equipped to inculcate values. It is observed that trans-disciplinary, problem-based and religious education helps build stronger ethical foundation in students regardless of their geographical location or income levels. The article proposes for schools and universities to include community engagement programmes in their curricula, support religious communities through special programmes, and promote values education at all levels not through academic subjects but through studies, research and development of real-life application of ethics at local and international levels. The paper adds value to existing research on ethics and values-based education and calls for further research in the field of education. It is also relevant to policy makers and researchers in public policy disciplines.morality-based education, trans-disciplinary approach, holistic education, universal values, ethics, alternative education.
Key words: morality-based education, trans-disciplinary approach, holistic education, universal values, ethics, alternative education
Farabi’s (also Al Farabi) fundamental question is the question of existence. Metaphysics, physics, ethics, politics and civil science of Farabi can be understood and evaluated within the problem of existence. Exploration of the meaning of existence has overshadowed his whole philosophy. Farabi must be seen as the systematic beginning of Islamic Philosophy not as its fountain-head. Farabi owes his own ontological system more to the religious teachings, Islamic culture and thought and Iranian wisdom, heritage and tradition. Precisely speaking, main and true origin of Islamic philosophy is not Greece rather Quranic verses and prophetic traditions as well as prayers and scriptural texts. Emergence or uncovered-ness of existence in Farabi becomes connected with thinking. Wherever there is no thinking, existence will be in covered-ness or hiddenness. In search of the meaning of existence, Farabi does not ask of its quiddity (what-is-it-ness). Question of quiddity of existence is basically wrong and makes one to get stuck in the swamp of verbalism and more dangerous than it, turns the existence into an object. Existence is not separated from thinking. Existence is not an object along with other objects in the outside world so that we can ask of its nature or quiddity. Existence is of uncovered-ness (Unverborgenheit) only within the horizon of thinking. Question of quiddity or what-is-it-ness of existence is tantamount to its forgetfulness and covered-ness. Has Farabi had any innovation in the domain of ontological issues that would make him distinguished by us as compared to his predecessors? Does he speak of a type of novel ontology that can serve as an alternative to the existing ones? What are differences between his philosophy and those of Plato and Aristotle? Are we encountered with different definitions, types of notions, categories or approaches in Farabi? If there are such inventions, would they be to the extent that could they lead to the establishment of a system within the sphere of ontology? Examination of these questions shows that Farabi has a distinguished concern in philosophy different from those of the Greek philosophers. Religious teachings, paying attention to the role and influence of oriental wisdom or Sophia Iranica in philosophical thinking, search for true wisdom and separation from Greek notions and finally providing a theory of synthesis and reconciliation of religion and philosophy constitute Farabi’s main approach. Key words: Farabi, Existence, Epistemic Detachment, Greek Tradition, Aristotle.
In Statement of the Problem, we refer to the meaning of jurisprudence and its role in Islam. Jurisprudence means knowledge in general and knowledge of Islamic rules in particular, which is known as minor jurisprudence and is generally divided into Imamiyya or special jurisprudence and Sunni and Jama'at or public jurisprudence; each of these two branches has several subdivisions. In general, faqih means scientist, as Iranians usually call the community of faqihs scholars or people of science. It could be inferred that where Shams Tabrizi said to Rumi, “leave science and pursue insight” he meant abandon the science of jurisprudence and become a Sufi. In general, independent publications relevant to the subject of this article were not found among Persian books and articles; however, concerning certain subjects, some writings and articles have been printed, such as Molavi Nameh by Jalaluddin Homayi which discusses nine jurisprudential headings mentioned in Masnavi. Abdolhossein Zarrinkoob also refers to the jurisprudential characteristic of Rumi in his book Serre Ney. Mohammad Reza Shafiei Kadkani in his articles "Sufi jurisprudence" and "Sufi Hajj", in the book The Language of Poetry in Sufi Prose, has talked about the issues of jurisprudence in the speeches of Sufis. Also, the articles "The function of jurisprudential discourse in Masnavi Ma’navi" written by Habibollah Abbasi and Gholam Ali Fallah; "The relationship between jurisprudence, ethics and theosophy" by Morteza Javadi Amoli; and "Introduction to the influence of Sufism from jurisprudence" by Hadi Adalatpour show the deployment of jurisprudential concepts by Sufis in their works. Nonetheless, they do not make a mention of the interaction of discourses or discourse transformation, and their points of discussion in these three Masnavies are not the concern of the present article either. The research method adopted in this study is a descriptive-analytical one, relying on the theory of discourse analysis, and it is delimited to three anecdotes about “judgeship” and “judge” and some jurisprudential terms that have been used in all three Masnavies. The Discussion section begins with an explanation of “discourse”; continues with a study of theosophical poetry and a brief reference to its history; and finally focuses on the triad of Persian theosophical poetry wonders, namely Sanai Ghaznavi, Attar Neyshabouri and Mawlana Jalaluddin Rumi with references to their biography and works. Explanations have also been provided about the three Masnavies, Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’navi. All three theosophical Masnavies, which are the subject of this article, have been composed by poets who deployed a variety of discourses; these discourses both embody the mentality of the poets and display the nature of religious, social and political interactions of their era. Besides the theosophical discourse, which is the dominant discourse, one of the main discourses used in these Masnavies is the jurisprudential discourse which has a prominent and important presence. The jurisprudential sub-discourse in all three Masnavies often turns into a theosophical discourse in interaction with the theosophical discourse. This change does not occur due to the difference or conflict between the two discourses, but in tandem, convergence, and interaction with the jurisprudential discourse in the theosophical discourse. In some cases, it becomes a theosophical discourse, and in some cases, it retains its jurisprudential characteristic and is used only to prove theosophical content. Based on this, we traced the process of interaction and transformation of jurisprudential and theosophical discourse in Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’navi via examining three anecdotes with the jurisprudential themes of “judgeship” and “judge”. An anecdote about the justice of kings from Hadiqah, the anecdote about the mystic Vaseti in a Jewish cemetery from Mantiq al-Tair, and the anecdote of a judge complaining and arguing with his deputy about the difficulty of the job of judiciary from Masnavi Ma’navi were selected and analyzed and the process of discourse transformation from jurisprudence to theosophy was explained. Also, the four jurisprudential terms of purity, peace, Hajj (pilgrimage) and repentance, which have been used in all the three Masnavies, were selected and their relevant verses were extracted and analyzed, and their process of discourse interactions was explained briefly. After analyzing the anecdotes and the aforementioned jurisprudential terms, the findings of the study were explained. It was shown that both jurisprudential and theosophical discourses represent a different view of existence as well as a different interpretation of its events. This difference in the orientation of these two discourses with that of Sharia institution and its premises causes the identification and distinction of these two discourses. For example, the jurist's view of religion and its categories is like a biologist's view of a cypress tree, but the Sufi approach to theology is an artistic one resembling a painter's look towards the beauties of a cypress tree. In this article, we observed the varied encounters of jurists and mystics with religious phenomena. Relying on his intuitive knowledge, the mystic presents a new reading of religious concepts, adopted from the reading of the jurist, which indicates the interaction between and convergence of jurisprudential and theosophical discourses. We have also observed that as we move from the stage of development of theosophical poetry to the stage of its elevation and evolution, this convergence of discourses becomes more artistic. As Rumi was both a jurist and a perfect Sufi, he has displayed the issue of discourse interaction or transformation in his Masnavi in a more literary and artistic way.
ABSTRACT
Traffic accidents involving minors are increasing every year. It was recorded that in the period 2015-2019, more than 139,000 underage motorists were the perpetrators of traffic accidents or an accumulation of around 16% of the total number of accidents in Indonesia. This study aims to discuss the behavior of children after being allowed to ride a motorbike and how parental supervision is concerned with this. This study used a qualitative approach with a case study research design. Data collection techniques were carried out through field observations and direct interviews with informants. The results of the study show 1) The licensing factor from family or parents, the efficiency of time used, as well as invitations from friends and lifestyle, affect minors who already use motorbikes, 2) The impact of underage motorists is a manifestation of self-existence by following the tracks and daring to modify the motorbike on the pretext of making it look cooler. 3) Parents have a very important role in supervising underage rider.
ABSTRAK
Kecelakaan lalu lintas yang melibatkan anak di bawah umur semakin meningkat di setiap tahunnya. Tercatat dalam rentang tahun 2015-2019, lebih dari 139.000 pengendara di bawah umur menjadi pelaku kecelakaan lalu lintas,atau diakumulasi sekitar 16% dari jumlah total kecelakaan di Indonesia. Penelitian ini bertujuan untuk membahas perilaku anak pasca diperbolehkannya mengendarai motor dan bagaimana pengawasan orang tua dalam menyikapi hal tersebut. Penelitian ini menggunakan pendekatan kualitatif dengan desain penelitian studi kasus.Teknik pengumpulan data dilakukan melalui observasi di lapangan dan melakukan wawancara secara langsung kepada informan. Hasil dari penelitian menunjukkan 1) Faktor perizinan dari keluarga atau orang tua, efisiensi waktu yang digunakan, serta ajakan dari teman dan gaya hidup mempengaruhi anak di bawah umur sudah menggunakan motor, 2) Dampak dari pengendara motor di bawah umur ini merupakan wujud untuk menunjukkan eksistensi diri dengan mengikuti trek-trekan serta berani memodifikasi motor dengan dalih biar terlihat lebih keren.3) Orang tua memiliki peranan yang sangat penting dalam mengawasi pengendara di bawah umur, Pola pengasuhan yang diterapkan oleh orang tua sangat mempengaruhi pola perilaku dan juga proses pembentukan karakter anak.
Purpose - This study is to examine the effect of sharia status on the level of earning management in Banking Companies in Indonesia.
Method - This study use pooled data regression analysis and independent sample t-test to test the level of earning management between Islamic banks and non-Islamic banks. We use sample of Islamic banks and non-Islamic banks in Indonesia in the year 2009-2013.
Result - We find the Islamic banks employ less earning management than non-Islamic banks. The results show that, as hypothesised, Islamic banks status has a significant negative association with earning management in regression model. This Suggest that Islamic banks have lower discressionary accrual than non-Islamic banks ans Islamic ethics palys monitoring role in reducing managerial opportunistic behaviors to manage earnings by discretionary accruals.
Implication - At least the sample in this study was due to the limited number of Islamic banks and conventional banks in Indonesia. The discretionary accrual model used in this study may not be able to detect earnings management properly, so that there is a need to readjust other models related to earnings management.
Originality - Earnings management has become a global issue, but for Islamic banking based on religious principles, the practice of earnings management can be minimized or eliminated. Then provide information about the high and low earnings management in banks, especially Islamic and conventional banking in Indonesia.
The family is a group of people or a group of people living in one household because of blood relations, marriage or other bonds, living together in a house headed by a family head and eating in a pot. They interact with each other, have their own roles and create and maintain a culture. The role of the family as the main educator in the family is claimed to work together to educate their children. The main role of the family in educating children is as a foundation for moral education and religious life. The nature and nature of children are largely derived from both parents and from other family members. Family environment is the first educational environment because in this family every individual or a child first get education and guidance. In providing education should pay attention to the development of children. The development of the child is a change in the child where the infinite development of the growing sense of growth, but in it also contains a series of changes that take place continuously and are fixed from the physical and spiritual functions of the individual to the stage of maturity through growth, maturation and learning , there are several periods of development that must be achieved by the child. Therefore the family has a very important influence in the period of child development in order to have a basic knowledge of the ethics and norms that prevail in the community against himself.