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POLICE IN ETHICS Police is an institution to which every state and is required as one of the systems that handle internal security problems, as the existing police force in all countries, the police have an important role in the task as well as maintainer kamtibmas and law enforcement, as well as public servants in the field of security (Social Security Service) (Suhardi, 2004: 1). In his work the police interact directly with the public because the police personnel are part of the community itself, which should maintain good relations individually or in groups, internally and externally. The relationship between individuals in society there are norms that are not written or called him with ethics. The term ethics can also be interpreted as a moral code (Aha, 2004: 1), then the moral code can be called a code of ethics, although etymologically have different meanings but in the sense leads are equally good or bad behavior by humans. Ethics relates to something that is true or false morality, and ethics are considered morally determined by a group in society, (Fahry, 1996: XV) states that ethics is a rational description of the nature and basis of acts that are morally commanded or forbidden. According to Frans Magnis Suseno ethics understood as the teachings, the discourse-the discourse, the sermons about how humans should live and act so that he becomes a good man, and a direct source of moral teaching can be a religion (Suseno, 1987: 14). As a moral, in every religion there are also commands and prohibitions, and there there is confidence that the replies heaven or hell will be obtained by carrying out orders and stay away from religious prohibitions, or vice versa. Police have a professional code of ethics, that guide members of the police in carrying out the task. Code of ethics by Franz Magnis Suseno, as quoted by General (Ret.) Kunarto in the book "Ethics Police" is a collection of core-core Ethics (Kunarto, 1997: 106). Police discretion No.Pol: Kep / 32 / VII / 2003 that outlines the code of professional conduct contained on ethics of devotion, institutional ethics and state ethics. In ethics there is devotion to ethics is based on planting intentions conscience and worship to God Almighty. In Islam the line between good and evil in the behavior called morality, and morality is a reflection of one's faith, taqwa make someone reluctant to carry out acts that violate the norms of religion, someone who obey God's commands and abstaining from the prohibitions of Allah will get predicate Muttaqin (Joseph, 1986: 68-69). Similarly, if a cop has faith then the tasks will always be in line with religious values, and where possible avoid the abuse of authority, and make the task as one of the value of worship. Devotion is something very basic which makes the police have kejuangan value to the nation and the country even after his devotion to God, because devotion to God is not all a relationship with God but also with humans. Devotion to human beings is a manifestation of devotion to God. Police service task based on the code of ethics for police. Although the Police already have a code of professional conduct as stipulated in Decree No. 32 of 2003 Chief of Police, but there are still many who do not appreciate the national police personnel and even distorted. Police ethics code is actually a rule for forming the image of the ideal Police. But there are many cases that showed no ethics compliance with the Police by the Police personnel, leading the research, to address issues related to police ethics. After the authors conducted a search, found some writing that discusses the ethics police, including "Ethics Police" written by Kunarto but still associated with armed forces (National Police in 1996 when it was still under the Armed Forces). Kunarto (1997: 20) explains about some of the basics of general ethics, police ethics code also includes a fundamental which is about the feelings (conscience). Because the police task is humanitarian task, which should put forward the feelings (conscience). Police and community Kunarto write an adaptation of the seminar Asia Pacific Association of Chief Police 6th in Taipei 11 to 14 January 1998. Police ethics discussed by Mr. Neil G.O. Loughlin a Police Chief Victoria Australia. There is told ethical standards and police misconduct, because the police authority has the potential occurrence of abuse of authority (Kunarto, 1998:65) [1]. Police Deviance written by Thomas Barker, Jackson Ville State University and translated by David L. Carter in his book titled deviation Kunarto Police, said about abuse of authority by police and some deviant behaviors such as corruption, crime and drug use moral (Kunarto, 1999: 91 -147). Peter Villiers (1999) in the book Better Police ethics in general, a practical guide explains the basic code of police ethics, examples of power abuse cases such as corruption or intimidation to suspects who are undergoing the process of investigation, as well as the wise actions of the Police, Peter review some of the religion as the moral basis of ethics [2]. Anton Police steadfast in his book Building a Strong writing sample deviation shooting by a police officer at police station west Metro (Iptu Tasman Manurung) to 3 of his friends, 2 people were killed and one seriously injured person (steadfast, 2001: 57) and many more irregularities by individual members of the Police in the performance of its duties atupun in everyday life in the community. From the results of the above books have presented the Police ethics and some irregularities committed by the police, but the author has not found any research specifically on the Implementation of Kep. Police No.Pol: Kep/32/VII/2003 that contains the code of ethics Indonesian National Police. To achieve the research objectives of systematic methods are needed, because the method is important in a writing. DEDICATED ETHICS POLICE OF THE REPUBLIC OF INDONESIA Understanding about the ethics of police service it is necessary to peel the notion of ethics, devotion and the Police. These three words became one of the keys to success duty police said. Ethics in carrying out its duties and functions as a basic service in each assignment. 1. Ethics, morals and character Often hear the term ethics, morals and morals have in common in pegertian glance, but if viewed from the origin of the sentence is clearly different, although literally have different meanings but in the sense of the same - the same lead to good or bad behavior by humans a. Ethics Many scientists define ethics, some argue that the ethics by language comes from the Greek "ethos" which means habit, custom, attitude (Kunarto, 1997: 106) Ethics formulated by K. Bertens (1994: 4) is the science which deals with customs, moral habits; and moral behavior, ethical behavior itself is valid without the others, is the absolute origin in man himself. Some longer term defines ethics as the moral code (Aha, 2004: 1), while the moral code can be called a code of ethics Code of ethics or code of ethics means that the list of obligations in performing duties of a profession that is prepared by members of the profession and the binding members in performing their duties. Ethics relates to something that is true or false morality, and ethics are considered morally determined by a group in society, Majid Fahry (1996: XV) states that ethics is a rational description of the nature and basis of acts that are morally commanded or forbidden. Frans Magnis Suseno (1987: 14) understanding of ethics as the teachings, the discourse-the discourse, the sermons about how humans should live and act so that he becomes a good human being, while the direct source of moral teaching, can be a religion. As moral values in every religion there are also commands and prohibitions, the good and bad behavior in accordance with compliance in running away from command and obedience in a ban. Ahmad Amin (1986: 2-10) concluded ethics has three positions: 1) Ethics as a science, a collection of about virtue, about the assessment of one's actions. 2) Ethics as deeds, deeds of virtue. For example, someone considered ethical if the person do good, and unethical if done is not good. 3) Ethics as a philosophy, which studies the views, the problems associated with the problem of morality. Or there is the term descriptiptive ethics, normative ethics and the philosophy of ethics. with understanding: 1) descriptive ethics, is the picture-picture or painting on ethics. 2) Normative ethics, are certain norms of ethics for someone to say immoral. 3) Philosophy of ethics, the ethics as philosophy, which is investigating the truth. This means looking for the right information, measures of good and bad for human behavior, and want to find the norms, where moral measures, the action which is considered the most good (Wursanto, 2003: 17). b. Moral Moral of the word etymologically derived from the Latin mores, then translated into the "rules of decency" means custom or propriety. So the moral is appropriate behavior with measurements action by the public in receiving, covers social unity / specific environment and morality is a value system about how we live as well as humans, in which there are rules how to act properly as a human and avoid bad behavior (Salam, 1997: 3). In everyday life, the meaning of morality rather than mores but the clues to the life of good manners, and behavior. So, the moral decency is the rule, which includes the norm behavior, acts of good behavior, su in the ancient Javanese language means good, sila means the basics or principles or rules of life, the moral is defined as the principles of kindness. c. Morals Human behavior is also called a character, which comes from Arabic "morality" means the habit, is morality itself has a meaning similar to the moral [3], many people assume the existence of similarity between the definition of morality, ethics and morals, etymologically derived from the three different languages and thus have a different understanding, but has the same aspect that is about good and bad human behavior. 2. Dedication The word comes from Arabic servant "Abdun" which means servant. A servant must have the employer (master) then Abdi is a full duty of a servant to his master, in the daily life of servants must always maintain the ethics of the employer, for a good relationship exists between the two, in this case the police acted as public servants in accordance with the basic Police ethics code in Tri Brata on Brata I "Rent Rastra Kottama" which means servant and principal of the Nusa Nations (Headquarters, 1999: 127) as said by the SA Suhardi (2004: 28) that is required to have the humility, as a commitment to basic personality and realize that he is a minister of "the essence of correct police attitude is Willingness to serve", that is best for the police behavior is the willingness to provide excellent service to the community. Dedication given by the Police relating to the duties of the Police who have been determined by law. Police paradigm shift in the past is a tool for public servant ruler, which must animate behavior as a protector, and guidance as a public servant, has an idea: a. Protector Giving all his ability to protect the public to be free from fear, and from danger, to create a sense of security and peaceful. b. Guidance as With all the ability to cast a conducive atmosphere, with kamtibmas messages and invitations to form a harmonious environment. c. Waiter Every time provide the best service to the community, with ethics, courtesy, and respect (Headquarters, 2007: 14). Police Ethics is a measure of good and bad police behavior, so that personnel acted in accordance with the ethics of violating ethics bertarti. Good and bad job with good or bad depending on police ethics. Because the Police ethics Police only binding on the environment, so if there are people (not police) who perform the primary task of the police, although in accordance with the ethics of the police as the investigation, detention and search, it was deemed not good or unethical because it is not without recourse. 3. Police In general, the Police is one tool the state in charge of internal security, especially related to law enforcement. In law - Republic Act No. 2 of 2002 Chapter I Article 1, paragraph 1, which referred to the Police Department is all the happenings related to the function and police agencies in accordance with laws - laws. In Indonesia, this institution is known by the Indonesian National Police referred to the Police, who in law - Republic Act No. 2 of 2002 chapter I of Article 5 paragraph 1 stated that the Police of the Republic of Indonesia is an instrument of the state that play a role in maintaining security and public order, enforce the law, and to provide protection, shelter and services to the public in order to maintain internal security (Karnadi, 2002: 3 and 6). Basic - basic ethics The size of the good and bad ethical views of the purpose of ethics itself, and basic ethics can according to religious teachings (Theological), customs (Traditionalisme), hedonism (happiness), prompting the heart (intuition), evolution, Benthamism, eudaemonisme, pragmatism, positivism, naturalism, vitalism, idealism, existentialism, Marxism, communism, the criteria of good or bad deeds will be briefly described below are limited to various schools or schools of developed until now. Respectively, police personnel generally perform a variety of ethics depends on what the purpose of performing its duties, it was necessary author pointed out some basic ethics. 1. Theological (Religion) This school teaches that the eternal and absolute kebaikian is God. God is a good determinant for himself is good (Kattsoff, 1992:371-373) God is the source of the religion that commands people to behave in accordance with religious teachings. In Indonesia there are several religions including Islam, Christianity, Catholicism, Hinduism and Buddhism, it is worth if the Police ethics combined with existing religions. Who's majority Muslim member of the Police is formulated blend of ethics it is worth the Police with Islamic ethics. 2. Traditionalism Tradition means habits or customs, according to this teaching is good or not judged by the mores or customs prevailing in that society, and oppose anything that is considered not good (Hail, 1996:82), such as the Arab proverb which says al-Adah Tarku adawah which means leaving the customs is the enemy. 3. Happiness (Hedonism) All behavior or act that gave birth to happiness and pleasure / delicacy. In these schools have three different perspectives: (1) hedonism individualistic / egoistic hedonism who considered that if a good decision for his own good, it is called, whereas if the decision is not good then that's bad, (2) rational hedonism / rationalistic hedonism who argue that the happiness or the delicacy of the individual should be based on common sense considerations, and (3) universalistic hedonism that has benchmarks of a good or bad deeds are referring to the effects of pleasure or happiness it gave birth to all beings (Vos, 2002: 161-167) . 4. Whispering Heart (intuitionism) This flow state that inner strength that can identify whether something is good or bad deeds without first seeing the impact that action. This ideology is a refutation of the schools of hedonism. The main purpose of this flow is a virtue, advantages, privileges that can also be interpreted as good manners. instutisi is actually owned by all masnusia, including members of the Police where they have a conscience, that when doing things that are not in accordance with the rules of good or actually knew that his heart was not good (Salam, 1996: 80-81). Because in the human mind there are two sound good and bad tendencies, and he knows that what is good or bad (Amin, 1975: 69). 5. Evolution This flow has a doctrine that everything in nature has always been (gradually) experienced a change that is developing towards the direction of perfection. By adopting the theory of Charles Robert Darwin (1809-1882) [4] which reveals that moral values must always compete with other values, even with all that exists in nature, and moral values that hold on (fixed), which said it well, and values that do not survive (lost to the struggle between the values) is seen as bad (Mudhofir, 1988: 27). 6. Eudemonisme This flow has a central principle of happiness for themselves and happiness for others. According to Aristotle, to achieve this eudaemonia need 4 things: (1) health, freedom, independence, wealth and power, (2) volition, (3) good deeds, and (4) inner knowledge (Vos, 2002: 168-176) . If all the police have this understanding may be created Police clean and respectable, because both by themselves and others. 7. Altruism This understanding menititkberatkan on things that are useful to others both morally and materially. And principled priority to other people, despite his own suffering or bear the loss (Salam, 1997: 82) 8. Naturalism This understanding has a good or bad size associated with human nature. If according to the state of nature, then it is quite good. While considered a natural, if not worse. Even progress, knowledge and culture that's not good if a destroyer of the universe (Joseph 1986:148-150). 9. Vitalism This flow is a rebuttal to the flow of these schools of naturalism because according to the size of the good and bad it was not natural but vitae or life (which is indispensable for life). This flow consists of two groups: (1) vitalism pessimistis (negative vitalistis) and (2) vitalism optimistime. The first group is known for the phrase homo homini lupus means the man is a wolf to another man. Meanwhile, according to a second flow of the war was lawful, since the people who fought it (the win) that will hold power. Vitalism flow is well-known figure F. Niettsche a lot of influence on the German Nazi leader Adolf Hitler (Vos, 2002: 197-202). 10. Flow Idealism Attach great importance to the existence of the human mind because the mind of men that became a source of ideas. Famous expression of this flow is all that exists is that no cause that there was just a picture / manifestation of the nature of mind (is artificial). As good as any clone would not be as beautiful as the original (ie ideas). So good it's just what's in the idea itself (Vos, 2002:203-210). So that idea should be maintained because well, and the idea should be implemented as it would appear a good thing, and many members of the Police in carrying out tasks idialis collide with another, because of different ideas. 11. The flow of Marxism Based on "Dialectical Materialsme" that is all that is dominated by material circumstances and material conditions also must follow the dialectical path. This school holds the motto "everything just the way it can be justified provided that the road can be taken to achieve a goal." So whatever can be viewed either origin can submit / deliver to the goal, but within reach the goal are encouraged to work together and the lack of class in society (Vos, 2002: 189-196). Some of the basic ethics of the above can affect thinking and behavior of society, including members of the Police. Duties and authority of the Police In the Law of Republic of. 2 year 2002 on the Police of the Republic of Indonesia in chapter III, article 13 stated that the principal task of the Indonesian National Police in general are: 1. Maintaining law; and 2. Enforcing the law; and 3. Provide protection, shelter and services to the community (Headquarters, 2002: 9) In performing its duties and authority in Article 18 paragraph (2) The police must consider the Code of Professional Ethics Indonesian National Police. In Article 19 paragraph (1) states that in carrying out the duties and authorities and the Indonesian National Police officers always act on the rule of law and heed the norms of religion, decency, morality, and uphold human rights (Headquarters, 2002: 15). Thus, ethical norms must always be held by the Police personnel to act as custodian and enforcer of law and as a protector, and guidance as Waiter community. This is where the value of dedication contained in the role of the Police, and dedication have ethics as set forth in the Decree of Chief of Police No.Pol: Kep / 32 / VII / 2003. Ethics Devotion (in Kep. Kapolri No.Pol: Kep / 32 / VII / 2003) Ethics dedication contained in the Police Decision No.Pol: Kep/32/VII/2003 issued on July 1, 2003 on the Police Code of Police Ethics includes seven chapters, each chapter is as follows: 1. Article 1 That the members of the Police of the Republic of Indonesia has always devoted to God Almighty by showing the attitude of devotion to behave: a. Uphold the oath as members of the police from inside his conscience to God Almighty b. State and civic duties with pure intentions because the will of the Almighty as a tangible manifestation of his worship charity c. Respect for religious events and forms of worship that dselenggarakan community with security guard and solemnity implementation. 2. Article 2 Members of the Indonesian National Police nuisa and dedication to the nation as the highest form of devotion: a. Prefer honor Indonesian people in their lives b. Upholding the symbols of honor Indonesian nation c. Showing Indonesian national identity and blessed in all circumstances and all the time. d. Willing to sacrifice body and soul to the Indonesian people 3. Article 3 Members of the Police of the Republic of Indonesia in implementing the tasks of maintaining security and public order is always demonstrate exemplary behavior with attitude: a. Putting the interests of the state, nation and the humanitarian community above his personal interests. b. Does not require treatment is higher compared to the treatment of all citizens and communities c. Maintaining the safety of public facilities and private property rights and away his best of the damage and impairment in order for the action taken and implementation tasks. 4. Article 4 Members of the Police of the Republic of Indonesia in carrying out law enforcement duties required to maintain reliable behavior: a. Stating that right is right and wrong is wrong; b. Independence; c. Not have a meeting outside the examination room with the parties related matters; d. Not memplubikasikan bright names of suspects and witnesses e. Not publish the procedures, tactics and techniques of investigation; f. Does not cause suffering due to abuse of authority and deliberately creates a feeling of anxiety, indecision and reliance on the parties related to the settlement of the case; g. Showing appreciation for all the objects that are in penguasaanya being related to the disposal of business; h. Showing appreciation and cooperation with other state officials in the criminal justice system; i. With sincere and friendly attitude to answer questions about the development of case handling are handled to all parties associated with criminal cases referred to, in order to obtain clarity about its completion. 5. Article 5 Members of the Indonesian National Police in providing services to the community continues: a. Provide the best servant; b. Save one's soul at the first opportunity; c. Focuses on ease and not difficult; d. Be respectful to anyone and do not show the attitude of cocky / arrogant because of power; e. No distinction between the way the service to all people; f. Knows no rest for 24 hours, or do not know the day off; g. Does not charge, unless provided for in legislation setting; h. They should not reject requests for help from the community help by reason rather than its jurisdiction or for lack of equipment and people; i. Do not get the words out or doing the movements of his body that suggests the requested compensation for police assistance that has been given to the public; 6. Article 6 (1) Members of the Indonesian National Police in the use of authority is always based on legal norms and heed the norms of religion, decency, ethics and human values. (2) Members of the Indonesian National Police continues to uphold the secret things which by their nature or according to official orders need to be kept secret 7. Article 7 Members of the Indonesian National Police continues to shy away from moral turpitude that could damage the honor of the profession and its organization, with no such actions as: a. Speak a harsh word and tone of anger; b. Violate or deviate from the procedures and tasks; c. Be find fault with society; d. Difficult for people who need help / assistance; e. Spread the word that can be disturbing the public; f. Perform acts that felt degrading maratabat women; g. Doing acts actions perceived as abandoning the children under age; h. Degrading to human dignity [5]. The articles above are the ethics of devotion which is owned by the Police, and ethics are the norms that must be obeyed by members of the Police. Norma made to be carried out, but if not implemented in seuatu institutions and then there is no beneficial effect, because it needs to conduct ongoing evaluations to determine the application of these norms. Sanctions / penalties violation of ethics code If there is violation of code of ethics police will be punished as provided in Regulation No. 2 of 2003 on Regulation of discipline [6] The members of the Police in article 9 in the form: 1. Written warning 2. The delay took courses at the latest 1 (one) year 3. Delays periodic salary increases 4. Exemption from office 5. Mutations that are demotion [7] 6. Placement in a special place no later than 21 (twenty one) days (PP No. 1 2003 Article 11) 7. PTDH (Dismissal not with respect) if: a. Committing a criminal act b. Conduct violations c. Leaving a job or something else [8] Police duties and powers as stipulated in the law also regulated by the code of conduct so that if the application of duties in accordance with the code of ethics, the success of police task will be achieved, including imposing sanctions against violators of the code of ethics police. Sanction or punishment is a shock therapy to the other members of the police to refrain from acts that deviate from the ethics of Police that has been specified, in order to realize better the image of the Police and loved the community. Conditions before and after the Reformation Originally the Police Code of ethics of rules to foster student discipline PTIK (Science Higher Education Police) called Tri Brata yang professed first time at a graduation ceremony Force II on 3 May 1954, then on the date of July 1, 1955 set as a guideline for the police personnel. During National Police Chief Anton Sujarwo dated July 1, 1985 to coincide with the 39th anniversary Bhayangkara th Tribrata values expressed as a code of ethics Police (Headquarters, 1999:126-129) and later this manuscript called the police code of ethics pledge manuscript. When applicable law No. 28 of 1987 requires the police code of ethics, then March 1, 2001 issued by the administrative guide professional code of ethics police commission. The code is given as a curriculum in educational institutions of Police, and the territorial as a guideline task. But socialization is not held in detail in the form of directives concerning the existence of these codes of ethics. Delivery by mail or telegram delivered to each unit, and delivered to members through the hour [10] leadership. On July 1, 2003 to coincide with the 57th anniversary Bhyangkara reserved Kapolri/32/VII/2003 ditetapkanlah accordance with the code of ethics as handles Police Police personnel to fulfill its function. Codes of ethics are formed in 5 chapters and 20 articles covering the ethics of devotion, institutional ethics, ethics of citizenship, and enforcement of codes of ethics police. Before the reformation image of the Police is very bad in the eyes of society. This is because of deviant behavior by police officers (though not all). In 1995 when the author completed the education and placed in Kendal Police station, the author was able to witness a variety of deviant behavior that is incompatible with the values of the police code of ethics. Some of these behaviors such as doing illegal (illegal fees) to the truck driver dipangkalan TPR (place of payment restribusi) in the Village and Village Gemuh Pucangrejo District Gondang Cepiring District. seen the person there is clearly visible when the truck passed restribusi payment, the person standing 10 meters from the TPR by waving his hand and then receive money from kernet truck that runs, which are a sum of money Rp.1000, - s / d Rp.5000, - and This scene happens every day. This extortion also occurred during police operations both in the title in the public road (coast) or in front of Kendal Police station, many members who received money from the driver being examined. Because the driver feared by the police then searched his mistake in the letters that verify (driver's license and vehicle registration) in the pleats tucked money Rp.3000 s / d Rp. 10,000. Another form of deviation is drunkenness in public places, even some members of the death an accident caused by drinking. Other deviations in the form of maltreatment of detainees, nearly every day members who perform picket duty for the abuse to the prisoners, even when it's a pleasure to persecute prisoners, although inmates are not necessarily guilty. Visited the gambling are common, especially for members of the plainclothes police, where gambling is also one of the land, which by reason for seeking support for the investigation task. When the toggle number is still circulating in Central Java, in Kendal rampant toggle also some agents which are spread throughout Kendal Police station, every night picket officers always get the rations, and every month starting from Kanit leaders until the top leader at Kendal Police station gets a small addition, it This lasted until the police chief Inspector General Chairul Rashid led the Central Java Regional Police membrantas gambling including toggle. Officers from the traffic unit or police stationed in the road feel like a ruler who is always looking for prey in the form of a traffic violation, then used as a source of additional income, which may actually lebig more than the salary of Police himself. When confronted with police reform and placed in a difficult position on the one hand maintain the government's policy on the one hand to secure the people, but that happens to deal with people who protect, as well happen in Kendal protests into a view that decorate every day. But the protests that occurred in kendal not come to the anarchists, it makes the Kendal district police personnel are not affected to act hard on the protesters, even though the alleged abuse to a criminal act are still in progress. After the reform in this country, the police began to improve gradually, so was trying to fix the Kendal Police personnel and minimize the occurrence of violations or deviation authority. The problem is demand-led Kendal Police station for members to be good, but no less important is the role model. This role model is the value of honesty that need to be inculcated and exemplified to the members, was until now there has been no commitment from the leadership of Police (Police also Kendal) to act honestly. A concrete example how much money raised and dropped, and how to use these funds. Similarly, the supervisory function of each quarter or semester held wasrik (supervision and examination) of the Police ketiap every police station, did not improve performance, but rather a forum to look at the cantonal tribute by officers wasrik. When the inspectors entered the room, Adj (head unit) or Head (head part), then the visible or Head has prepared an envelope containing the money which will be given to inspection teams, but the inspection team has received travel expenses from the department. Just gas money might be the right word to give tribute, something like this might have been going on since the Dutch colonial era, which was held kedaerah inspection areas it just to earn money from the region. Police Dikeluarkanya professional code of ethics in 2003, more and add a boundary line police duties to prevent irregularities, because the code of conduct was originally just a Sanskrit sentences are remembered by members of the police but did not understand in depth the meaning and intention of Tri Brata and Chess Prasetya Gajahmada inherited by the Majapahit kingdom era (Headquarters, 1981: 1-6), in this etiik code in detail perpasal can be understood and easy to understand. Lack of understanding and concern for members of the ethics code causes a lot of violations and deviations in behavior. [1] This book is an adaptation of The 6th Asia Pacific Executive Policing Conference "is a seminar in Asia-Pacific Chief Constable to VI in Taipei 11 to 14 January 1998. [2] Peter Villiers in his book "A Better Police Ethics Proctial Guide", translated by General of Police (Ret.) Drs. Kunarto, published PT. Manunggal Cipta, Jakarta, 1999, p. 44 and 255 -264. [3] Morals are the properties that are embedded in the soul which acts born from it easily without the need for thought and consideration in advance and, in this case because it's already become a well-trained, see Abu Hamid Al-Ghozali, Ihya Ulumudin juz 3 p. 52 , almost equal to the sense of ethics proposed by K. Bertens in the book Ethics. [4] The concept of selection of nature, struggle for life, and survival for the fittest, the theory of evolution in which the creature will be selected by nature, who can survive then he will live. [5]. View police chief's decision No. Pol: Kep / 32 / VII / 2003, the Polda Jateng, 2003, pp 7-11 [6]. Discipline is obedience and obedience is really - really against the rules of discipline members of the Indonesian National Police, see PP No. 2 of 2003 article 1 paragraph 2. [7] Mutations demotion is the movement of non-promotion. [8] Leaving the task of unlawfully within 30 (thirty days) of work in a row (disersi), do the actions and behaviors that could harm the police department, do bubuh themselves with the intention of avoiding the demands of punishment or death as a result of criminal acts done and become a member and / political party officials, see Regulation no: 1 of 2003 articles 11-14. [9] Hours leadership is a term in the military / police (formerly ABRI) is a time when leadership provides direction to subordinate the protection in carrying out tasks, and these leaders are given every hour as needed.

Lurk PHENOMENON "JADZAB" "One out of consciousness in the world maqom Sufism" PROLOGUE Islam is the outward obedience. Compliance can not be improved without obedience inner. If not kemunafikanlah happens, inner obedience is faith into action embodied mind (qolbu) 1). Al-Qolbu there are two meanings, firstly that there is meat left chest which contains the black blood, exists in humans and animals. Secondly he is whispering Rabbaniyah Ruhaniyah who have links with this meat, this whisper that Allah knows and understands what can not be reached by fantasy and wishful thinking. if that referred to al-qolbu is the heart, surely it exists in every person. It is said that the whisper is like a king's heart and flesh and the kingdom is like a building, because if hubunganya like objects, surely can not be said, "And know that Allah limits between man and his heart" (Surat al-Anfal: 24) This is called mysticism. Sufism is the peak maqom religious teachings, namely Ihsan, Taqwa, self cleaning and absorption Tazkiyah Robbaniyah or divine attributes. In the world of Sufism or Islamic mysticism in the whole estuary ajaranya will culminate in the recognition and knowledge of God (Ma'rifatulloh), the Ulama Sufi demonstrates to followers how the way to go to go to God to achieve "wushul" of this thinking emerged various Thoriqoh flow range, including: a. Thariqot Qodiriyah by Shaykh Abdul Qadir Jilani was born 470 AH in Baghdad and died 561 AH (1164 AD) b. Tariqat Rifaiyyah by Sheikh Ahmad ibn Abul Hasan Arrifa "i died 570 AH (1175 AD) c. Syuhrowardiyyah by Sheikh Abil Hasan Ali al-Syuhrowardi, died 638 H (1240 AD) d. Syadziliyyah by Sheikh Abil Hasan Ali bin Abdullah bin Abdul-Jabbar Al-sadzily died 655 AH (1256 AD) e. Ahmadiyah2  by Sheikh Ahmad Al-Badawy, died 675 H (1276 AD) f. Mevlevi by Sheikh Maulana Jalaluddin Al-rumy died 672 AH (1273 AD) g. Naqsyabandiyah by Shaykh Muhammad Bahauddin Bukhory An-naqsyabandy. h. Ba'lawy Haddadiyah by Sheikh Abdullah bin Al-Hadad Alwi Al-hamdany, died 1095 H 3 . The teacher (Murshid) Tariqat who guided the pupils reach the essence of worship with the soul purification begins, emptied of all things, eliminate reprehensible morality (Takholli) and filled with noble morality (tajalli). Pupils (Salik), in making the trip thoriqohnya (seclusion) ranks second in the teachings of Sufism (Shari'ah, Tariqat, The Nature and Ma'rifat) which by the scholars is a manifestation of God's Word: It means: "And if they keep walking straight (honor / istiqomah) above the road, then we will really give them a drink (water) is fresh." (QS: Al-Jinn: 16) Suluk conducted by the salik form of exercise or riyadhoh set by the teacher (Murshid), and the teachers who control the development kerukhanian students. so that with the advancement of worship and ketaqwaannya level students can get closer to God. A person who is closer to Allah, Allah said: "He who walked toward the ME, I would run to him, any closer to an inch-KU, then I will close even one hour, who is approaching single hour, I will close as the breath in throat " As word of GOD; It means: "And We are nearer, but you should not see" (Surah: Al-waqi'ah: 85) After a salik close to GOD, then GOD will love him, he as a lover dijadikanlah HIS HIS and carers, but sometimes in the middle of his journey a person can be attracted by the glory of Light GOD that made him forget the self and its surroundings so that they appear nyeleneh behavior (Khowariqul Adah), which by the renowned scholar of Sufism as "JADZAB" from her behavior and words sometimes appear confusing and even harmful to others, because upacan containing miracle but bad such a bad effect on one's expression of prayer, and perhaps to make himself shunned for fear of people , or be considered a lunatic. Indeed, when examined within Sufism itself can be divided into three classifications, the first Falsafi Sufism, Sufism and Sufi Akhlaqi Amali, was JADZAB behavior can be classified in Sufism Falsafi. Examples of Sufi leader who experiencing such Jadzab world: Al-Husayn ibn Mansur al-Hallaj's famous with the lack sadaranya uacapan (Syatokhat) "Anal Haq" 4), or which occur in the land of Java with Sheikh Siti Jenar. REVIEW OF "definitive" Jadzab in Jadzaba-Arabic dictionary Yajdzibu-Jadzban () which means the interest, being the object or Maf'ul Majdzub () berkeramat madman. Unlike the crazy people are in Arabic dictionary Janna-Yajunnu-Jannan () means closed, medium-Junuunan Junna () means crazy, lost mind, and objects or maf'ul Majnuun meaning madman. The term Jadzab written by Imam Ahmad bin Muhammad bin Abdul Karim bin Athoillah Assakandari (658 H/1259 M -709 H/1309 M) in the book of Al-Khikam 5) It means: "Evidently the creature, on the existence of the names of GOD and by the names of any nature, and denganya the properties that the Essence of GOD, because mukhal (no sense) the nature of a stand-alone without the Essence, then the person who first Majdzub open (visible) by their perfection of essence GOD, then declined to see the properties of GOD, and declined also to see (back) to the names of GOD, so that the decline seen GOD artificial creature, instead of bottom-up Salik to the top, then top up to the beginning of salik majdzub people, and the beginning of the final salik majdzub person, but by no means the same in the sega thing, only sometimes met in the streets that one when it was climbing and the others are declining. " The existence of creatures of this nature show (prove) the existence of the names of GOD: Qoodir, Aliem, Hakiem, Muried and show the existence of nature: Qudrat, Iradat, Science and the definite nature of the essence GOD. Who's the nature of creatures (humans) there is a majdzub (ie opened by GOD and to the knowledge / know GOD) is not from GOD not from the bottom / public channels, and there is the usual way through from below and above the so-called people salik. And both of them during peak akhiranna not reached yet may be teachers who can be imitated. People majdzub if you do not know the way people and people salik salik if it is not until the summit is available (opened) for the majdzub .6  According to KH. Misbah bin Zainal Mustafa in translation Hikam also mentioned that people who can diberikedekatan to GOD that there are two kinds: namely Salik and Majdzub. Salik is the business trip can get closer to GOD reached ma "rifatulloh, by promoting and developing the faith by eliminating the disgraceful morality to replace it with an admirable character, as well as morals imaniyah atupun ijtimaiyyah (kemasarakatan) Majdzub that is, those drawn to the presence of GOD; with the will of GOD, without passing through the sequence of seclusion in tariqat. If salik to master the mind being unable to control majdzub sense because closed by Nur ilahiyyah, then sometimes majdzub often leave their religious obligations and, according syar'i innocent because like crazy. Medium majnun lost sense / mad because covered by Nur syayatiin. In syar'i people Jadzab and Majnun may have something in common sense and say that is lost as a lunatic, convicted together in the sense that the Shari'a is not obliged to run properly because lost their minds ('udzur). If GOD wants to improve majdzub then be given a sense of awareness. If salik begins to understand Af'al GOD GOD-asthma-asthma-The properties of GOD (Khayat, Science, Irodat, Qudrat, Same ', Basor, and Pen) - and then understand the Essence of GOD, so salik risen a little bit. Majdzub directly witnessed kesempuraan Essence GOD towards GOD properties kejadiyan-headed creature with asthma-asthma GOD, to change all makhluq.7) FIGURE philosophical Sufism (The experience Jadzab / ecstasy) 1. Abu Yazid Thaifur bin Isa Al-Butami born 188 AH, Abu Yazib said: "Goods saiapa know GOD then surely he is ascetic of all things that bother him" Abu Yazid menmbuhkan Kezuhudan deep love (Mahabbah) that immerses he drowned in kezuhudanya. In these circumstances he might receive ma'rifat essential: "I know GOD with GOD and I know other than GOD with Nur GOD" in this case then he reached maqom mortal: "He makes mad at myself that I die, then make me mad at - HIS and I live, I say to myself is the mortal mad and crazy you are baqa ". Later he united with God (Ittihad) in the utterance (Syathohat): "There is no god but I, I Glory, Glory to the Great I and I" 8). 2. Mughits Abul Al-Husayn ibn Mansur al-Khallaj Baiha born in Persia, he teaches that God has a nature Lahut and Nasut, so jga human. Through maqomat mortal man capable of the level of a level where humans have been able to eliminate nasutnya and meningkatlah lahut ang control at the core of life. such that it allows Khulul God in him, or dengtan In other words God incarnate to His servants who are elected through spirit. In accordance with ajaranya when he says "I was al-Khaq" he did not say but the spirit of God. mortal thinks there are three, first memfanakan all desire life, both memfanakan all your mind and eliminate (memfanakan) all the power of thought and consciousness. Then continue on mortal shape fusion al-mortal man becomes aware of the Godhead is soluble in hulul, conscious only of God 9). 3. Abu Bakr Muhammad ibn Arabi Muhidin Hatimi Al-Thai, born in Mursieh, southern Spain in 570 AH / 1165 AD, he explains, "Man, for God is an eye for eye, where the eye can see and be seen. This vision is likened to the view that he called man. With regard to human beings with God's love HER. Man's new ang, who melimpahm the bekekalan, the eternal. And if not Zahir Tuhanpada creature objects do not necessarily have the properties and asthma HIS. And when are we too enal on HIS know Him and through His tajalli we know the universe " The realization of this nature for Ibn Arabi is one jua.Segala something with dzauq Sufi form will view this as the existence of universals single "Al-Haq and Al-Khaliq was one". The process of occurrence and mortal baqo not be separated from tajalli Wahid Al-Haq, then this raises the concept of Ibn Arabi Wihdatul form (the merging between the creature with God) 10 4. In the treasure of Islam in Indonesia by Sheikh Stiti Jenar whose real name is Abdul Jalil, continuing the above theories with ajaranya "manunggaling Kawulo Gusti", perkatannya when picked up by delegates from the Sultanate of Demak "here there is no Siti Jenar, the weak brother Sheikh, there are no weak brother sheikh of Gusti Allah " He considers that all that exists in the world is dead, who live only God, humans are indeed going to live when he is dead "then life is temporary death. EPILOGUE All the teachings of both inner Dhohir or will not provide any benefit if it is not intended to expect closeness to GOD, and all efforts will be wasted if not accompanied by mental hygiene, the cleanliness of the human soul can be united with his Lord (the back) because we come from - HIS and will come back to him, according to the word of GOD; It means: "actually all belong to GOD, and true to His will all be back" It is God who is holy and will not unite with Tuhanya creatures that have not purify himself. Lords of the Sufi Sheikh Muhammad Abu Muhyidin Abdul Qadir Jilani ibn Abi Salih Dausat Janka, born 471 AH / 1077 AD d. 561 AH / 1166 AD 11), said: It means: "It will not be permitted (seated) side by side (with) the side of GOD Almighty except those who have rid themselves of various kinds of dirt (holy soul)." May we all willed by GOD to be a close, even closer than our own, and are led by Qudrat and Irodat GOD with HIS toward Ma'rifat Science Uluhiyyah, until tersinari by light Robbaniyyah, and immerse themselves in nature HIS Khayat. To GOD writer begged forgiveness for his shortcomings segaa and oversight, the scholars ask advice and criticism, in the hope that this bit of writing bermanfaan for writers and readers in general. Sholawat and hopefully shed greetings to the perfect human lover GOD, Muhammad bin Abdullah and their families and friends, that pull us under its flag.