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Fraud Prevention Model in Sharia Financial Institutions in Medan City Riyan Pradesyah; Rahmayati; Khairunnisa
Jurnal Aplikasi Bisnis dan Manajemen Vol. 12 No. 1 (2026): JABM, Vol. 12 No. 1, January 2026
Publisher : School of Business, Bogor Agricultural University (SB-IPB)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.17358/jabm.12.1.244

Abstract

Background: Fraud in Islamic financial institutions remains a concerning issue despite their strong normative foundation in ethical and religious values. Emerging evidence suggests that structural and psychosocial pressures, such as lifestyle and organizational culture, may override personal religious values in influencing fraudulent behavior.Purpose: This study aims to analyze the direct and indirect influence of religiosity, work environment, and lifestyle on fraud behavior among employees of Islamic financial institutions, with social climber behavior as a mediating variable.Design/Methodology/Approach: Using a quantitative approach, data were collected from 160 respondents selected based on purposive sampling. The analysis employed Structural Equation Modelling (SEM) with SmartPLS 3.0 software to test the proposed hypotheses and examine both direct and mediated effects.Findings/Result:  This study indicates that religiosity does not affect fraudulent behavior or social climbing. A healthy work environment suppresses deviant behavior, while a consumptive lifestyle increases it. Additionally, social climbing serves as a mediator linking the influence of the work environment and lifestyle on fraudulent behavior.Conclusion: Structural and psychosocial variables play a more substantial role in predicting fraud compared to personal religiosity, which appears insufficiently internalized to deter unethical conduct. Organizational policies should thus prioritize adaptive control systems, lifestyle management, and early psychosocial assessments in fraud prevention.Originality/Value: This study extends the Fraud Triangle Theory by integrating the social climber construct and testing its mediating role. It provides a nuanced understanding of how symbolic social pressures can drive fraud in Islamic financial contexts, offering practical implications for risk mitigation strategies beyond conventional religious approaches. Keywords: work environment, fraud behavior, lifestyle, religiosity, social climber  
A Sustainability Model of Cashless Payment Continuance in Islamic Banking: Integrating Digital Trust, Islamic Financial Literacy, and Sharia Compliance Riyan Pradesyah; Khairunnisa
Lan Tabur: JURNAL EKONOMI SYARIAH Vol. 8 No. 1 (2026): September
Publisher : LAN TABUR: Jurnal Ekonomi Syariah The Islamic University of KH. Achmad Muzakki Syah Jember, East Java. Jember Jln. Manggar Gebang Poreng 139A Patrang Jember Jawa Timur

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53515/lt.v8i1.247

Abstract

Introduction: The rapid advancement of digital payment technologies has transformed the financial services industry, including Islamic banking, which is expected to provide cashless payment services that are not only efficient and secure but also compliant with Islamic principles. This study aims to develop a sustainability model of cashless payment continuance in Islamic banking by examining the roles of Digital Trust, Islamic Financial Literacy, and Sharia Compliance in influencing customers' continuance intention. Methods: This study employed a quantitative approach with an explanatory research design. Data were collected through questionnaires distributed to Islamic bank customers who actively use cashless payment services. The data were analyzed using Structural Equation Modeling–Partial Least Squares (SEM-PLS) with SmartPLS 4 Results: The findings indicate that Islamic Financial Literacy has a positive and significant effect on continuance intention (β = 0.459; p < 0.001), while Sharia Compliance also exerts a positive and significant influence (β = 0.377; p = 0.002). Conversely, Digital Trust does not significantly affect continuance intention (β = 0.104; p = 0.392). Furthermore, the structural model explains 71.6% of the variance in continuance intention (R² = 0.716), indicating substantial predictive power Conclusion and suggestion: The sustainability of cashless payment usage in Islamic banking is primarily driven by customers' Islamic financial literacy and their perception of sharia compliance rather than by digital trust. Therefore, Islamic banks should strengthen Islamic financial literacy programs and consistently implement sharia principles in digital financial services to foster customers' long-term continuance intention and enhance the sustainability of cashless payment adoption.
Islamic Socio-Economic Model in Medan's QRIS Payment System: The Roles of Ease of Use, Digital Divide, and Financial Inclusion Riyan Pradesyah; Khairunnisa
IQTISHODUNA: Jurnal Ekonomi Islam Vol. 15 No. 2 (2026): October (On Progress)
Publisher : Department of Sharia Economics Faculty of Islamic Economics and Business, Universitas Islam Syarifuddin Lumajang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54471/iqtishoduna.v15i2.3599

Abstract

Background and research gap - Digital payment transformation through the Quick Response Code Indonesian Standard (QRIS) has expanded rapidly across Indonesia, yet whether simple technological adoption translates into Islamic socio-economic welfare remains underexplored. Purpose - This study analyzes the Islamic socio-economic model within the QRIS payment ecosystem in Medan City by examining the structural relationships among QRIS ease of use, digital divide, financial inclusion, and Islamic socio-economic outcomes. Design/methodology/approach - A quantitative explanatory research design was conducted, involving a purposive sample of 225 active QRIS users in Medan City. Primary data gathered via 5-point Likert scale questionnaires were evaluated using Partial Least Squares-Structural Equation Modeling (PLS-SEM) in SmartPLS. Key Findings -  The empirical findings demonstrate that QRIS ease of use and digital divide exert positive and significant direct impacts on both Islamic socio-economics and financial inclusion. Conversely, financial inclusion has a negative and significant direct impact on Islamic socio-economic outcomes. Furthermore, financial inclusion acts as a negative mediating variable, significantly channelling the indirect effects of both QRIS ease of use and digital divide onto Islamic socio-economics. All seven proposed hypotheses (H1-H7) are supported by the empirical data. Research limitations/implications - These results confirm that merely expanding access to digital financial services is insufficient to promote societal well-being. Originality/value - To achieve genuine Islamic socio-economic welfare, policymakers and financial institutions must prioritize quality financial usage, enhanced Sharia financial literacy, and productive, ethical transaction behaviors over passive technology adoption.