Untitled

Proceeding The 2nd International Conference
on Multidisciplinary Sciences for Humanity in The Society 5.0 Era

Vol. 2 (2022) pp. 1-179
WELCOME SPEECH
RECTOR UNIVERSITY OF ISLAM MALANG
Assalamu’alaikum War. Wab
Greeting from University of Islam Malang (UNISMA), Indonesia!
• His Excellency, Mr. Nadiem Anwar Makarim, Minister of Education, Culture,

Research, and Technology of the Republic of Indonesia
• His Excellency, Mr. Erick Thohir, Minister of State-Owned Enterprises of the
Republic of Indonesia
• Respectable Rectors of Nahdhatul Ulama Higher Education Institutions
• Respectable Rectors of our Co-Host partners, from Yarsi University, Syarifuddin
Institute of Islamic Studies – Lumajang, Darussalam Islamic Institute – Blokagung,
Banyuwangi, University of August 17, 1945 – Surabaya, Padang State University
and Jambi University
• Respectable our keynote speakers from Indonesia, Malaysia, Brunei Darussalam,
USA, Austria, Taiwan, Australia, Philippine and Palestine.
• Respectable Management of UNISMA Foundations, Deans, Director of
Postgraduate Program, conference committee, lecturers and students of UNISMA.
• Ladies and gentlemen
On behalf of University of Islam Malang (UNISMA), I am pleased to welcome our keynote

speakers, presenters, and participants of the 2nd International Conference on
Multidisciplinary Sciences 2022. Welcome to the University of Islam Malang, Indonesia.
UNISMA Malang is now in the milestone of a research university and moving forward to
entrepreneurial and world-class university milestones. Our Motto is from Nahdatul Ulama
for Indonesia and World Civilization.
We are now entering the era of super-smart society (society 5.0). This society 5.0 is a concept
of a human-centered and technology-based society. It is expected to minimize the negative
impact of robotic and artificial intelligence. It is as a response to the industrial revolution 4.0,
to balance life between technology and more human quality of life.
UNISMA Malang has strengthened and developed its national and international
collaboration and reputation through excellent services, achievements, and joint global
programs in this freedom of learning era. Therefore, this international conference is
significant for us to share state of the art in religious and educational sciences, engineering,
medical, natural sciences, and economic, social, and legal studies for Humanity and
Sustainable Development in Society 5.0 Era. It is also a perfect moment for us to develop our
networking and collaboration with scholars across the nation and the globe.
On behalf of UNISMA Malang, we would like to thank the keynote speakers, plenary speakers,
and parallel session presenters, and participants for joining this international conference,
especially those coming from overseas: Malaysia, Brunei Darussalam, USA, Austria, Taiwan,
Australia, Philipine and Palestine. We also deliver our appreciation to anyone that I cannot
ICOMSH (2022) i
Vol. 2 (2022) pp. 1-179
mention one by one who has supported this conference, especially the organizing committee
from UNISMA Malang as the Host, together with the Forum of Nahdhatul Ulama Higher
Education Rectors who have prepared, organized, and conducted this international
conference. Our appreciation also goes to the co-host partners from Yarsi University,
Syarifuddin Institute of Islamic Studies – Lumajang, Darussalam Islamic Institute –
Blokagung, Banyuwangi, University of August 17, 1945 – Surabaya, Padang State University
and Jambi University.
Even though we conduct this international conference in a blended format, we firmly believe
that it will not stop our innovation and creativity from advancing social science and
technology for a better and more harmonious life for all human beings.
We hope we can participate in all the conference programs and benefit from them for
personal and professional development purposes. We also look forward to your
participation in our next year's international conference at UNISMA in Malang, known as the
Paris of East Java, and the City of Education and Tourism in Indonesia. Thank you very much.
Wallahul Muwafiq Ila Aqwamith Thoriq

Wassalamu’alaikum Warahmatullahi Wabarakatuh
Rector of University of Islam Malang

Prof. Dr. H. Maskuri, M.Si
ii ICOMSH (2022)
Vol. 2 (2022) pp. 1-179
WELCOME & ADDRESS

THE CONFERENCE CHAIR
Honorable the Representative of the Minister of Education, Culture, Research, and

Technology,
Honorable the Representative of the Minister of State-Owned Enterprises,
Respectable Management of the UNISMA Foundation,
Dearest Rector of University of Islam Malang (UNISMA), Prof. Dr. H. Maskuri, M.Si.
Respectable Invited Plenary Speakers,
Distinguished Presenters and Participants,
Ladies and Gentlemen,
Assalamu’alaikum War. Wab.

First of all, let’s bow our heads to praise Allah SWT for his blessing and mercy so that we can
get together in our special event, the 2nd international conference on Multidisciplinary
Sciences for Humanity in the Era of Society 5.0. The conference is hosted by University of
Islam Malang (UNISMA) in collaboration with the Forum of Nahdhatul Ulama Higher
Education Institution Rectors and co-hosted by six higher education institutions, including
Yarsi University Jakarta, Syarifuddin Institute of Islamic Studies – Lumajang, Darussalam
Islamic Institute – Blokagung, Banyuwangi, University of August 17, 1945 – Surabaya,
Padang State University and Jambi University.
The very broad theme of the conference is broken down into 3 more specific subthemes,
including:
• Religious and Educational Sciences for Sustainable Development of Humanity in Society

5.0 Era;
• Strengthening Humanity Values through Economic, Social, and Legal Development in
Society 5.0 Era; and
• Integration of Multi-disciplines of Engineering, Medical, and Natural Sciences for
Humanity and Sustainable Development in Society 5.0 Era.
The conference is carried out in two days, 16 – 17 December 2022. The first day session is
for the opening ceremony, keynote speaker session. In this case, the Minister of Education,
Culture, Research, and Technology, Mr. Anwar Nadiem Makarim, and the Minister of State-
Owned Enterprises, Mr. Erick Thohir, are expected to deliver their speeches as the keynote
speakers. This opening session will be followed by the first plenary and parallel sessions.
There are 9 plenary speakers who will share their ideas and expertise related to the three
subthemes, 5 of them are overseas speakers, including Dr. (HC) Aslam Khan from Erican
Education Group, Malaysia; Prof. Dr. iur. Wolfgang Mazal from University of Vienna, Austria;
Asst. Prof. Farha Abbasi, M.D from Michigan State University, U.S.A; Prof. Dr. Dr. h.c. mult.
Fang-Rong Chang from Kaohsiung Medical University, Taiwan; Dr. Nidal A.M Jabari from
Palestine Technical University, Palestine. Meanwhile, the Indonesian plenary speakers of the
first day are Prof. Dr. Abdurrahman Mas’ud from Walisongo State Islamic University,
Semarang, Indonesia; Prof. Dr. H. Maskuri, M.Si/Dr. Dian Hakim, M.Pd.I, and Prof. M. Mas’ud
Said, Ph.D. from University of Islam Malang, Indonesia; Prof. Drs. Sutiman Bambang Sumitro,
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SU., D.Sc. from Brawijaya University, Indonesia. Moreover, 79 papers are presented in the
parallel session of Day 1 of the conference.
On the second day, again there are 9 plenary speakers to present their papers, 6 of them are
from overseas, including Dr. Hambali Jaili from Universiti Islam Sultan Sharif Ali, Brunei
Darussalam; Merites M. Buot, Ph.D from University of the Philippines Los Banos, Philippines;
Assoc. Prof. Kara Macdonald, Ph.D from Defense Language Institute, Foreign Language
Center, California, USA; Assoc. Prof. Dr. Nor Hafizah Mohamed Harith from Universiti
Teknologi MARA, Malaysia; Prof. Inocencio E. Buot Jr., Ph.D from University of the Philippines
Los Banos, Philippines; and Mulyoto Pangestu, Ph.D from Monash University, Australia.
Meanwhile, the Indonesian speakers of Day-2 plenary session are Prof. Drs. H. Junaidi Mistar,
M.Pd., Ph.D; Dr. Suratman, SH., M.Hum; and Novi Arfarita, S.P., M.Sc., Ph.D from University of
Islam Malang. Furthermore, there are 78 papers to be presented in the parallel session of the
second day. Thus, altogether, there are 157 papers are presented and discussed in the
parallel sessions of this conference. I am pretty sure that these papers will enhance our
understanding of the state of the art of our fields of study and of how our fields of study are
significant for humanity development in the era of society 5.0.
Therefore, in this special occasion I would like to thank the keynote speakers, invited plenary
speakers, and parallel presenters for the fruitful contribution and shares of excellent ideas
and expertise. I would also like to express my sincere appreciation to the rectors of the co-
host universities for their support for the success of this conference. My special thanks
should also go to the reviewers who have done their job well in reviewing and selecting the
submitted abstracts and all the participants who have attended the conference. My sincere
thanks are also for all members of the organizing committees for having worked very hard
in preparing and carrying out this conference.
Finally, I have to thank Prof. Dr. H. Maskuri, M.Si, Rector of University of Islam Malang, who
is also the Chairman of the Forum of Nahdhatul Ulama Higher Education Institution Rectors
for the guidance and advice so that this conference can be held successfully.
Once again, thank you very much everyone, have a good day, and enjoy the conference.
Wassalamu’alaikum war wab.
Prof. Junaidi Mistar, M.Pd., Ph.D

Conference Committee, Chair
iv ICOMSH (2022)
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EDITORIAL BOARD
PROCEEDING THE 2ND INTERNATIONAL CONFERENCE
ON MULTIDISCIPLINARY SCIENCES FOR HUMANITY IN THE SOCIETY 5.0 ERA
Editor in Chief
Prof. Drs. H. Junaidi, M.Pd., Ph.D.
(University of Islam Malang, Indonesia) Scopus id 56479282800: h-index: 2
Managing Editor
 Ronny Malavia Mardani, S.E., M.M., MOS
(University of Islam Malang, Indonesia) Google Scholar, i10-index: 17
 Hasan Zayadi, S.Si., M.Si
Section Editor
 Indhra Musthofa, S.Pd.I., M.Pd.I.
 Dr. Imam Wahyudi Karimullah, S.S.,MA.
 Sonny Elfiyanto, S.S., S.Pd., M.Pd., Ph.D.
 Harun Alrasyid, BS., MIEB., Ph.D
(University of Islam Malang, Indonesia) Google Scholar, h-index: 2
 Benny K. Heriawanto, SH M.Hum. M.Kn.
 Dr. Ifit Novita Sari, S.Sos., M.Pd
 Prayitno Tri Laksono, M.Pd.
Layout and Copyediting

 Moch. Ainur Rhoviq, S.Sos
(University of Islam Malang, Indonesia)
 M. Dahlan, S.T.
(University of Islam Malang, Indonesia)
ICOMSH (2022) v
Vol. 2 (2022) pp. 1-179
REVIEWERS
 Prof. Dr. H. Maskuri, M.Si

 Prof. Drs. H. Junaidi Mistar, M.Pd., Ph.D

 Prof. Dr. Dr. h.c. mult. Fang-Rong Chang

(Kaohsiung Medical University, Taiwan) Scopus id 57817055300: h-index: 1
 Prof. Inocencio E. Buot Jr., Ph.D

(University of the Philippines Los Banos, Philippines) Google Scholar, i10-index: 33
 Prof. Dr. iur. Wolfgang Mazal

(University of Vienna, Austria) Scopus id 6508377694: h-index: 1
 Prof. M. Mas’ud Said, Ph.D.

 Dr. Nidal A.M Jabari

(Palestine Technical University, Palestine) Scopus id 55569448900: h-index: 2
 Assoc. Prof. Dr. Nor Hafizah Mohamed Harith

(Universiti Teknologi MARA, Malaysia) Scopus id 57191038536: h-index: 1
 Dr. Suratman, SH., M.Hum

 Novi Arfarita, S.P., M.Sc., Ph.D

 Dr. (HC) Aslam Khan

(Erican Education Group, Malaysia)
 Prof. Dr. Nurhidayati, SP., MP.

 Assoc. Prof. Kara Macdonald, Ph.D

Defense Language Institute, Foreign Language Center, California, USA
 Asst. Prof. Farha Abbasi, M.D

(Michigan State University, U.S.A) Scopus id 57203096753: h-index: 1
 Dr. Hambali Jaili

(Universiti Islam Sultan Sharif Ali, Brunei Darussalam)
 Merites M. Buot, Ph.D

(University of the Philippines Los Banos, Philippines) Google Scholar, i10-index: 1
vi ICOMSH (2022)
Vol. 2 (2022) pp. 1-179
TABLE OF CONTENTS
WELCOME SPEECH ………………………………………….………………………………………………………………………………………………………………………………………………………...…………………………….… i

WELCOME & ADDRESS THE CONFERENCE CHAIR ……………………………………………………………………………………………..…………………………….…. iii
EDITORIAL BOARD ………………………………………………………………………………………………………………………………………………….……………………………………………..…………………………….…. v
REVIEWERS …………………………………………………………………………………………………………………………………………………………………….……………………………………………………..…………………………….…. vi
TABLE OF CONTENTS ………………………………………………………………………………………...…………………………………………………………………………..……………………………..…………………….… vii
CONFERENCE SCHEDULE …………………………………………………………………………………..……………………………………………………………………………………………………….………..……….… ix
EPITOME OF DIGITAL TECHNOLOGY: INDICATION OF ETHICS, CIVILIZATION 1-13

AND SOCIAL SECURITY IN BRUNEI DARUSSALAM
Bazli Azhar Yussof
INCULTURATION OF PANJI CULTURAL VALUES IN AN EFFORT TO STRENGTHEN 14-24
THE CHARACTER OF GENERATIONS IN THE 5.0 ERA
Setyo Yanuartuti, Joko Winarko, Jajuk Dwi Sasanadjati
THERAPEUTIC COMMUNICATION OF RELIGIOUS COUNSELORS OF THE MINISTRY 25-30
OF RELIGION TO DRUG ADDICTION PATIENTS AT THE REHABILITATION
INSTITUTION FOR PREVENTING NARCOTICS ABUSE (LRPPN) BANYUWANGI
Nur Hafifah, M. Rizqon Al Musafiri, Agung Obianto
THE ROLE OF KEMBAR ARUM WATERFALL TOURISM ON COMMUNITY WELFARE 31-35
IN THE PERSPECTIVE OF IMAM GHOZALI
Aula Izatul Aini, Komarudin A, Dina Lutfiana
ANALYSIS OF FACTORS AFFECTING LEEK PRODUCTION IN TORONGREJO 36-41
VILLAGE ON FARMERS WHO USE AND NOT USE FARMER CARDS
Elif Elia Hasanah, Bambang Siswadi, Sri Hindarti
STRENGTHENING HUMAN VALUES THROUGH SOCIO-ECONOMIC DEVELOPMENT 42-49
IN THE RELIGIOUS MODERATION VILLAGE OF SIDOMULYO LUMAJANG
Muhammad Farid
GREEN SUKUK AS AN EFFORT TO FACE CLIMATE CHANGE IN INDONESIA 50-57
Umi Suswati Risnaeni
OPTIMIZING GOVERNMENT'S ROLE ON HEALTHY TOURISM DEVELOPMENT IN 58-65
ORDER TO INCREASE LOCAL OWN SOURCE REVENUE
Nur Anim Jauhariyah, Eko Budiywono
OPTIMIZING PESANTREN'S ROLE ON SOCIETY'S ECONOMY EMPOWERMENT 66-72
Ahmad Munib Syafa'at, Abdul Kholiq Syafa'at
SOCIO-ECONOMIC CHALLENGES POST COVID-19 FACING THE 5.0 SOCIETY ERA 73-76
TO ACHIEVE SUSTAINABLE PERFORMANCE
Fitriaty, Muhammad Haris Saputra, Musnaini, Puja Firmasari
THE MAṢLAḤAH VALUES IN THE MATSÂL MUSHARRAHAH ECONOMIC VERSE IN 77-87
Q.S. AL-BAQARAH VERSE 265
Sofi Faiqotul Hikmah
THE INFLUENCE OF ISLAMIC WORK ETHICS, SKILLS AND DISCIPLINE ON THE 88-101
PERFORMANCE OF THE ACADEMIC COMMUNITY AT IAIDA BLOKAGUNG
BANYUWANGI
Nawal Ika Susanti, Imam Khusnudin, Nurul Hidayah Abdullah
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THE INFLUENCE OF ISLAMIC CONSUMPTION ETHIC VALUES, HEDONISM, AND 102-113

RELIGIUSITY ON CONSUMPTIVE BEHAVIOR ISLAMIC YOUNG GENERATION
Mira Ustanti, Muhammad Annas, Anila Shilvy Ashfia
OPTIMIZING GOVERNMENT'S ROLE ON HEALTHY TOURISM DEVELOPMENT IN 114-121
ORDER TO INCREASE LOCAL OWN SOURCE REVENUE
Nur Anim Jauhariyah, Eko Budiywono
THE INFLUENCE OF ISLAMIC COMMUNICATION STYLE AND WORK ETHOS ON 122-129
EMPLOYEE SATISFACTION AT BSM ROGOJAMPI BRANCH OFFICE, BANYUWANGI
DISTRICT
Nurul Inayah, Joharul Fathoni, Zian Naili Rohmah
IMPLEMENTATION FINANCING CONTRACT RAHN TASJILY CUSTOMER 130-146
PROBLEMS AT BMT UGT NU CAPEM PESANGGARAN REGENCY BANYUWANGI
Munawir, Muhammad Riza Aziziy, Silvia
COMPARING INVESTOR BEHAVIOR DURING AND AFTER PANDEMIC ERA: 147-153
DOMINANTLY RATIONAL OR IRRATIONAL DRIVEN?
Dwiyani Sudaryanti, Mohamad Bastomi
STRATEGY TO SHARE FRIDAY BLESSING TO APPROPRIATE PEOPLE 154-157
Erlin Iriani
EFFECTS OF APPLICATION OF BIOLOGICAL SOIL AMELIORANT AND REDUCTION 158-165
OF INORGANIC FERTILIZERS DOSES ON GROWTH, YIELD AND QUALITY OF
TOMATOES (Lycopersicum esculentum Mill)
Abdul Basit, Nurhidayati
APPLICATION OF NANO-VERMICOMPOST IMPROVES NPK NUTRIENT UPTAKE, 166-174
CHLOROPHYLL CONTENT AND YIELD OF CAISIM MUSTARD
Nurhidayati, Siti Muslikah
THE ROLE OF GURU PENGGERAK IN IMPROVING THE COMPETENCE OF 175-179
ELEMENTARY SCHOOL TEACHERS IN THE BORDER AREA
Silvester, Pebria Dheni Purnasari, Yosua Damas Sadewo, Winda Lidia Lumbantobing
viii ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
CONFERENCE SCHEDULE
The 2nd International Conference

Offline at Universitas Islam Malang, Indonesia
or Online through Zoom Meeting | Zoom Meeting ID: 632 409 4227 Passcode: unisma
DAY 1, FRIDAY, DECEMBER 16, 2022

12:30 PM - 01:00 PM
 Participant Registration
01:00 PM - 02:00 PM
 Opening Ceremony:
1. Welcome Speech by Rector of UNISMA
2. Opening Speech by Dr. (HC) Drs. A. Halim Iskandar, M.Pd. (Ministry of
Village, Development of Disadvantaged Regions and Transmigration RI)
02:00 PM - 04:15 PM
 Plenary Session I:
Religious and Educational Sciences for Sustainable Development of
Humanity in Society 5.0 Era
Topic 1 General Education
Dr. (HC) Aslam Khan
Speaker
Erican Education Group, Malaysia
Topic 2 Islamic Education
Prof. Dr. Abdurrahman Mas’ud
Speaker
Walisongo State Islamic University, Indonesia
Topic 3 General/Islamic Education
Prof. Dr. H. Maskuri, M.Si/Dr. Dian Hakim, M.Pd.I
Speaker
Universitas Islam Malang, Indonesia
Strengthening Humanity Values through Economic, Social and Legal

Development in Society 5.0 Era
Topic 1 Law
Prof. Dr. iur. Mazal Wolfgang
Speaker
University of Vienna, Austria
Topic 2 Social Science
Asst. Prof. Farha Abbasi, M.D
Speaker
Michigan State University, U.S.A
Topic 3 Public Administration
Prof. M. Mas’ud Said, Ph.D.
Speaker
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Vol. 2 (2022) pp. 1-179
Integration of Multi-disciplines of Engineering, Medical, and Natural

Sciences for Humanity and Sustainable Development in Society 5.0 Era.
Topic 1 Medicine
Prof. Dr. Dr. h.c. mult. Fang-Rong Chang
Speaker
Kaohsiung Medical University, Taiwan
Topic 2 Engineering
Dr. Nidal A.M Jabari
Speaker
Palestine Technical University, Palestine
Topic 3 Biology
Prof. Drs. Sutiman Bambang Sumitro, SU., D.Sc
Speaker
Brawijaya University, Indonesia
02:05 PM - 02:45 PM
 Fang Rong Chang, Kartiko Arif Purnomo, MULTIPLE BIOFUNCTIONS OF MACA &
EFFECTS TO THE HUMAN HEALTH
Building: PLS1
Room: IMD
04:15 PM - 04:30 PM
 Break for Further Breakout Room
04:30 PM - 04:50 PM
 Mohammad Muhibbin, Ahmad Bastomi, LAND AUTHORITY CONTROL BY THE
STATE AS A BASIC PRINCIPAL OF AN AUTHORITY AND LAND OWNERSHIP IN
INDONESIA
Building: SHV
Room: SHV03 (Parallel Sessions)
 Djuhari, Abdul Basit, CULTIVATION TECHNIQUES OF RED CHILI (CAPSICUM
ANNUUM L.) THAT CAN REDUCE THE PERCENTAGE OF GEMINI VIRUS (GEMINI
VIRIDAE) ATTACKS AND GET HIGH RESULTS IN WAJAK SUB-DISTRICT, MALANG
REGENCY
Building: IMD
Room: IMD02 (Parallel Sessions)
 Elif Elia Hasanah, Bambang Siswadi, Sri Hindarti, ANALYSIS OF FACTORS
AFFECTING LEEK PRODUCTION IN TORONGREJO VILLAGE ON FARMERS WHO
USE AND NOT USE FARMER CARDS
Building: SHV
 Siprianus Jewarut, ANALYSIS OF DIGITAL LITERACY UNDERSTANDING OF
BORDER AREA STUDENTS IN THE NEW NORMAL ERA AFTER THE COVID-19
PANDEMIC
Building: RES
Room: RES01 (Parallel Sessions)
 Erni Puspanantasari Putri, Ontot Murwato, IGN Anom Maruta, Bonifacius Raditya
Sri Pramana Putra, Agatha Hannabel Avnanta Puteri, INCREASING MSMES
COMPETITIVENESS IN FACING SOCIETY 5.0 ERA
x ICOMSH (2022)
Vol. 2 (2022) pp. 1-179
Building: SHV
 Istirochah Pujiwati, Anis Sholihah, GROWTH RESPONSE AND NITROGEN
UPTAKE EFFICIENCY OF THREE SOYBEAN VARIETIES ON THE USE OF SONIC
BLOOM
Building: IMD
 Silvester, THE ROLE OF MOBILIZING TEACHERS IN IMPROVING TEACHER
COMPETENCE ELEMENTARY SCHOOLS IN BORDER REGIONS
Building: IMD
 Sahrun Nisa, Yetti Ariani, Masniladevi, THE INFLUENCE OF REALISTIC
MATHEMATICS EDUCATION ON STUDENTS' MATHEMATICAL CREATIVE
THINKING ENHANCEMENT IN ELEMENTARY SCHOOL
Building: RES
 Tri Pramesti, FEMALE REOG : EMPOWERING WOMEN PRESERVING CULTURE
Building: SHV
 Jacob L.A. Uktolseja, CARBON SOURCES OPTIMATION FOR PREVIOUSLY
FERMENTED JUICE OF TIGER PRAWN (PENAEUS MONODON) WASTE TO
EXTRACT CAROTENOID FOR FISH BROODSTOCK FEED
Building: IMD
 Iqbal Thamrin, THE RELATIONSHIP BETWEEN SMOKING BEHAVIOR AND
INCIDENCE OF ACUTE RESPIRATORY INFECTION IN RESIDENTS IN BOJONG
MANUK VILLAGE, RT 10/RW 05, PASIR AMPO VILLAGE, KRESEK DISTRICT,
TANGERANG DISTRICT, BANTEN PROVINCE
Building: IMD
 Didik Supriyanto, BANK DAILY SOCIAL INTERACTIONS AND THE ROLE OF
MICRO BUSINESS
Building: SHV
 Yetti Ariani, GEOGEBRA FOR OVERCOME LEARNING LOSS IN MATHEMATICS
EDUCATION
Building: RES
 Aufa Mahdiya, DESCRIPTION OF KNOWLEDGE, ATTITUDE, AND BEHAVIOR OF
REPRODUCTIVE HEALTH IN NEW STUDENTS OF THE FACULTY OF DENTAL
MEDICINE, FACULTY OF INFORMATICS ENGINEERING, AND FACULTY OF
PSYCHOLOGY YARSI UNIVERSITY CLASS OF 2021/2022
Building: RES
 Muhammad Muhtar Arifin Sholeh, ISLAMIC EDUCATION’S SOLUTIONS OF THE
PROBLEMS FACED BY CAPITALISTIC-LIBERALISTIC HUMAN BEING IN SOCIETY
5.0 ERA
ICOMSH (2022) xi
Vol. 2 (2022) pp. 1-179
Building: RES
 Aula Izatul Aini, THE ROLE OF KEMBAR ARUM WATERFALL TOURISM ON
COMMUNITY WELFARE IN THE PERSPECTIVE OF IMAM GHOZALI
Building: SHV
 Irma Hidayati, SUSTAINABILITY REPORT IN INDONESIA. A SYSTEMATIC
LITERATURE REVIEW
Building: SHV
 Marne Ga Origenes, Noba F. Hilvano, Ren Divien R. Obeña, Jonathan O. Hernandez,
Diana Shane A Balindo, Edelyn O. Echapere, Inocencio E. Buot, GENDER ROLE IN
THE CONSERVATION AND MANAGEMENT OF SAMAR ISLAND NATURAL PARK
(SINP)
Building: SHV
 Moh. Sibawaihul Fadil, NEUROLOGICAL FACTORS IN SECOND LANGUAGE
MASTERING (ARABIC) IN AUTISTIC CHILDREN AT SLB PGRI KEDUNGWARU
TULUNGAGUNG
Building: RES
04:50 PM - 05:10 PM
 Indra Hidayatullah, ECONOMIC INCLUSION OF ISLAMIC BOARDING SCHOOLS:
ECONOMIC ENTITY STUDY OF MANARUL QUR'AN ISLAMIC BOARDING SCHOOL,
LUMAJANG REGENCY
Building: SHV
 Sri Minarti, Keppi Sukesi, Jamila Wijayanti, Dina Novia Priminingtyas, RESEARCH
ON SOCIALIZATION ACTION TO REGULATION OF THE MINISTER OF
EDUCATION ,CULTURE, RESEARCH AND TECHNOLOGY
(PERMENDIKBUDRISTEK) NO. 30 OF 2021 BASED ON RELIGION AT THE
UNIVERSITIES IN MALANG: STUDY IN THE STUDENT COMMUNITY
Building: SHV
 Nurul Jadid Mubarakati, Sama' Iradat Tito, PROFILING OF ANTIVIRUS FROM
ACTIVE COMPOUNDS ON CITRUS AND MANGOSTEEN PEEL AS EXCELENT
AGENT USING IN SILICO STUDY APPROACH
Building: IMD
 Nofi Sri Utami, DYNAMICS OF THE PARLIAMENTAL SYSTEM IN THE
INDONESIAN STATE SYSTEM
Building: SHV
 Sartono, Syafri Ahmad, Masniladevi, Melva Zainil, Yullys Helsa, ANALYSIS OF
STUDENTS' DIFFICULTIES IN SOLVING MATH WORDS PROBLEMS
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Vol. 2 (2022) pp. 1-179
Building: RES
 Lia Nur Atiqoh Bela Dina, Silviana Nur Faizah, Ade Eka Anggraini, STRUCTURAL
EQUATION MODEL: ANALYSIS OF PRE SERVICE ELEMENTARY TEACHERS ON
TECHNOLOGICAL PEDAGOGICAL CONTENT KNOWLEDGE (TPACK)
Building: RES
 Dwi Susilowati, PERCEPTION ANALYSIS OF APPLES CONSUMER AS A "GREEN
PRODUCT" FOR THE LONG-TERM VIABILITY OF APPLE AGRIBUSINESS
Building: SHV
 Anis Sholihah, DYNAMICS OF SOIL N-MINERAL BY REPEATEDLY GIVING
LABELED 15N PLANT RESIDUE
Building: IMD
 Fatikh Inayahtur Rahma, AN APPLIED RELIGUOUS CHARACTER IN SDI KHA.
WAHID HASYIM. (SEMIOTIC REVIEW: CHARLES SANDERS PIERCE)
Building: RES
 Atika Ulya Akmal, PROJECT-BASED LEARNING IN ELEMENTARY SCHOOL
TEACHER EDUCATION : A LITERATUR REVIEW
Building: RES
 Brahmadhita Pratama Mahardhika, AN EFFORT TO PROTECT GOAT'S MILK
QUALITY BY PROCESSING OF PULSE ELECTRIC FIELD PASTEURIZATION WITH
DIFFERENT PACKAGING
Building: IMD
 Mohamad Bazli Azhar Haji Mohd Yussof, EPITOME OF DIGITAL TECHNOLOGY:
INDICATION OF ETHICS, CIVILIZATION AND SOCIAL SECURITY IN BRUNEI
DARUSSALAM
Building: SHV
 Umi Latifah, RELATIONSHIP BETWEEN EXTROVER AND INTROVER
PERSONALITY FACTORS IN THE AFFICIATION OF IMAGE DESCRIPTION OF
JUNIOR HIGH SCHOOL STUDENTS
Building: RES
 Lia Rohmatul Maula, Anita Qur'ania, TECHNICAL EFFICIENCY ANALYSIS OF
SHALLOT FARMING FOR COOPERATIVE FARMERS
Building: IMD
 Setyo Yanuartuti, INCULTURATION OF PANJI CULTURAL VALUES IN AN EFFORT
TO STRENGTHEN THE CHARACTER OF GENERATIONS IN THE 5.0 ERA
Building: SHV
ICOMSH (2022) xiii

Vol. 2 (2022) pp. 1-179
 Khoirul Anam, BUDAYA KERJA KUNCI KEBERHASILAN PERUSAHAAN DAN

PROFORMA KARYAWAN.
Building: SHV
 Sri Nuringwahyu, Khoiriyah Trianti, ANALYSIS OF BANKING LIQUIDITY AND
PROFITABILITY IN THE COVID-19 PANDEMIC ERA
Building: SHV
 Ari Ambarwati, Sri Wahyuni, Junaidi Mistar, Wawan Eko Yulianto, WHAT
SAMINISMS OFFER TO REINFORCE THE PROFILE OF PANCASILA STUDENTS?
Building: RES
 Taufiq Karma, Hafni Zahara, THE EFFECT OF DIFFERENT GROWTH LOCATIONS
ON TOTAL ASH CONTENT AND TOTAL FLAVONOID CONTENT OF ETHANOL
EXTRACT OF BIDURI LEAF (CALOTROPIS GIGANTEA)
Building: IMD
05:10 PM - 05:30 PM
 Abdul Kholiq Syafa'at, Yunus Zamroji, Lely Ana Ferawati Ekaningsih,
Habiburrahman Al Kholili, PRACTICES OF BUYING AND SELLING OF PALM OIL
WITH TREES NGIJO SYSTEM IN BUMIHARJO VILLAGE GLENMORE DISTRICT,
BANYUWANGI DISTRICT IN THE PERSPECTIVE OF FIQIH MUAMALAH
Building: SHV
 Niko Azhari Hidayat, HADIRIN (HUMAN CAPITAL DEVELOPMENT INITIATIVE &
RESPONSIBILITY FOR INDONESIAN MEDICAL TEAM)
Building: IMD
 Selmarisa Wardhani, INTERNALISASI KONSEP TA’DIB AL-ATTAS TERHADAP
EKSISTENSI ANAK DIDIK DI ERA SOCIETY 5.0.
Building: RES
 Ahmad Syaifudin, PROPORTIONAL AND EQUITY WORK AGREEMENTS IN THE
GIG ECONOMY ERA
Building: SHV
 Muhamad Ahsan, Aun Falestien Faletehan, Anang Kistyanto, AN IMAGINATION:
THE BLOOD SUPPLY CHAIN FOR LEADER ELECTION
Building: IMD
 Abdul Basit, Nurhidayati, EFFECTS OF APPLICATION OF BIOLOGICAL SOIL
AMELIORANT AND REDUCTION OF INORGANIC FERTILIZERS DOSES ON
GROWTH, YIELD AND QUALITY OF TOMATOES (LYCOPERSICUM ESCULENTUM
MILL)
Building: IMD
xiv ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
 Titis Surya Maha Rianti, Arief Joko Saputro, AN ADDED VALUE OF CHILI
PROCESSING RESULTS IN PROVIDING CONTRIBUTION FOR SMES
Building: SHV
 Pebria Dheni Purnasari, Silvester, Totok Victor Didik Saputro, Bella Ghia
Dimmera, Yosua Damas Sadewo, PORTRAIT OF LEARNING DIGITALIZATION IN
ELEMENTARY SCHOOL
Building: RES
 Zulvera, Rian Hidayat, Rina Sari, Syahyana Raesi, ADOPTION OF DIGITAL
MARKETING OF AGRICULTURAL PRODUCTS BY FARMERS IN PADANG CITY
Building: SHV
 Kurniasih, Eko Suhartoyo, LINKING EFL STUDENTS’ WRITING ANXIETY TO
WRITING PERFORMANCE
Building: RES
 Rudi Habibi, MEDICATION COMPLIANCE ANALYSIS IN PULMONARY
TUBERCULOSIS PATIENTS AT PASIR AMPO VILLAGE, KRESEK DISTRICT,
TANGERANG REGENCY, BANTEN PROVINCE
Building: RES
 Ari Hayati, SECONDARY METABOLITE DETECTION BY MICROSCOPE ON KATUK
LEAVES (SAUROPUS ANDROGYNUS (L.) MERR.) WHICH GROW IN TRADITIONAL
COMMUNITY AREAS IN EAST JAVA
Building: IMD
 Tomy Michael, Mulyanto Nugroho, Harjo Seputro, Abdul Halik, LAW AND
SCIENCE 5.0
Building: SHV
 Karina Utami Anastuti, Rini Rahayu Kurniati, THE ROLE OF ONLINE CUSTOMER
REVIEWS IN E-COMMERCE
Building: SHV
 Aizi Syafika Aini, FOOD PRICE VOLATILITY IMPACT FOR HOUSEHOLD FOOD
CONSUMPRION PATTERNS IN MALANG CITY
Building: SHV
 Amin Silalahi, THE RELATIONSHIP BETWEEN STRATEGY OF CIRCULAR
ECONOMY (CE) PRODUCT FERTILIZER OF A3N 766HI TOWARD SUSTAINABLE
ECONOMIC (SE), SOCIAL (SS) AND LEGAL DEVELOPMENT (LD) THROUGH THE
STRENGTHENING AWARENESS OF GOTONG ROYONG (GG) AS THE RESULT OF
THE INDEPENDENT'
Building: SHV
ICOMSH (2022) xv
Vol. 2 (2022) pp. 1-179
 Majida Ramadhan, COMPARISON OF THE QUALITY OF COW'S MILK (BOS

TAURUS TAURUS) DURING MORNING AND AFTERNOON MILKING AT KUD
ARGOPURO KRUCIL PROBOLINGGO
Building: IMD
 Bella Ghia Dimmera, Winda Lidia Lumbantobing, Pebria Dheni Purnasari, THE
EFFECTIVENESS OF THE "MERDEKA BELAJAR, KAMPUS MERDEKA" POLICY FOR
STUDENTS IN BORDER AREAS
Building: RES
 Vino Putra Hadiyani, POLICY ANALYSIS OF CHARACTER EDUCATION THROUGH
EXTRACURICULAR SCOUTS GROWING FAITH AND NATIONAL CHARACTER IN
THEIR RESIDENTIAL CURRICULUM AT SD NEGERI MOJOREJO 01 BATU
Building: RES
05:30 PM - 05:50 PM
 Kholis Ernawati, Sendri Segadi, FAMILIES AT THE RISK OF STUNTING AND
HOUSING ASPECTS IN DKI JAKARTA PROVINCE BASED ON 'CARIK' DATA, 2021
– 2022
Building: IMD
 Ilham Nur Kholiq, Nur Maya Badriyatul Jamroh, INTEGRATION OF ISLAMIC
EDUCATION SYSTEMS MA'HAD AND MADRASAH ALIYAH NEGERI (MAN) IN
BANYUWANGI DISTRICT
Building: RES
 Diyan Isnaeni, Pinastika Prajna Paramita, RATIO LEGIS ARRANGEMENT OF
LAND PROCUREMENT FOR TOLL ROAD CONSTRUCTION TOWARDS SOCIETY 5.0
Building: SHV
 Ahmad Doli Kurnia, REFORMULATING THE POLICY MODEL OF SUSTAINABLE
FOOD AGRICULTURAL AREA TO MEET SOCIAL JUSTICE: THE EXPERIENCE
FROM THE NORTH COAST OF JAVA
Building: SHV
 Mayumi Kara Merida Buot, Merites M. Buot, IMPORTANCE OF SUSTAINING
INTANGIBLE HERITAGE EDUCATION DURING THE MOST RECENT SITUATION
OF COVID-19
Building: RES
 Muhammad Ridwan Basalamah, M. Cholid Mawardi, STRATEGY DEVELOPMENT
IN AN EFFORT TO IMPROVE REGIONAL ECONOMIC GROWTH
Building: SHV
 Masniladevi, Sahrun Nisa, Syafri Ahmad, Refiona Andika, Sartono, THINK
CREATIVE MATHEMATICS TO IMPROVE NUMERACY IN ELEMENTARY SCHOOL
xvi ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
Building: RES
 Margaretha Lidya Sumarni, LOCAL WISDOM AS A MEANS OF MULOK LEARNING
IN ELEMENTARY SCHOOLS IN BORDER AREA
Building: IMD
 Hurriyyatun Kabbaro, Elmanora, Uswatun Hasanah, STRENGTHENING
ACADEMIC RESILIENCE AND STUDENT ENGAGEMENT FOR SUSTAINABILITY IN
HIGHER EDUCATION IN THE ERA OF SOCIETY 5.0
Building: RES
 Suratman, INFLUENCES OF INFORMATION TECHNOLOGY DEVELOPMENT ON
THE CONCEPT OF SHARES OWNERSHIP TRANSFER IN SCRIPLESS TRADING IN
INDONESIA STOCK EXCHANGE
Building: SHV
 M Rizqon Al Musafiri, Nur Hafifah, THERAPEUTIC COMMUNICATION OF
RELIGIOUS COUNSELORS OF THE MINISTRY OF RELIGION TO DRUG ADDICTION
PATIENTS AT THE REHABILITATION INSTITUTION FOR PREVENTING
NARCOTICS ABUSE BANYUWANGI
Building: SHV
 Armain, THE RELATIONSHIP BETWEEN KNOWLEDGE OF HIV/AIDS WITH
ATTITUDE OF ADOLESCENTS IN JERUK PURUT VILLAGE, RT 005/RW 004, PASIR
AMPO VILLAGE, KRESEK DISTRICT, TANGERANG DISTRICT, BANTEN PROVINCE
Building: IMD
 Hamdani Dwi Prasetyo, THE EFFECT OF LAND USE ON VEGETATION DIVERSITY
AND NATURALNESS LEVEL AT AMPRONG’S RIPARIAN ZONE IN TUMPANG
DISTRICT
Building: IMD
 Denisha Oktavia, STRENGTHENING INTEGRATED COACHING POST CADRES IN
MAKING OLDER PERSONS HEALTHY AND RESILIENT THROUGH SOCIAL MEDIA
DURING THE COVID-19 PANDEMIC
Building: RES
 Anne Frances Venezuela Buhay, Arturo E Pasa, Inocencio E Buot Jr, INVENTORY
AND ASSESSMENT OF FLORISTIC COMPOSITION IN A SATOYAMA LANDSCAPE
IN LAKE DANAO NATURAL PARK, ORMOC, LEYTE, PHILIPPINES
Building: IMD
 Mohamad Fatih, DEVELOPMENT SCIENCE LEARNING GAME (SIGA) BASED ON
ANDROID SOLAR SYSTEM MATERIAL TO IMPROVE CRITICAL THINKING
ABILITY AND CREATIVITY ELEMENTARY SCHOOL STUDENTS IN BLITAR CITY
Building: RES
ICOMSH (2022) xvii

Vol. 2 (2022) pp. 1-179
 Silviana Nur Faizah, THE PROJECT TO STRENGTHEN PANCASILA STUDENT

PROFILES WITH GLOBAL DIVERSITY ELEMENTS OF KNOWING AND
APPRECIATING THE CULTURE OF ELEMENTARY SCHOOL STUDENTS
Building: SHV
 Heri Samtani, PROPENCITY OF FAVORITE NOVEL’S GENRE ON DIGITAL
PLATFORMS KWIKKU AND WATTPAD
Building: SHV
 Dina Kartika Sari, FACTORS IN THE DECISION TO PURCHASE “TEA BAR”
DRINKS: STUDY AT DAUN TEA BAR, MALANG CITY
Building: SHV
DAY 2, SATURDAY, DECEMBER 17, 2022

07:30 AM - 08:00 AM
 Participant Registration
08:00 AM - 10:30 AM
 Plenary Session II:
Religious and Educational Sciences for Sustainable Development of
Humanity in Society 5.0 Era
Topic 1 Islamic Education
Speaker Dr. Hambali Jaili
Universiti Islam Sultan Sharif Ali, Brunei Darussalam
Topic 2 General Education and Culture
Speaker Merites M. Buot, Ph.D
University of the Philippines Los Banos, Philippines
Topic 3 General Education
Speaker Prof. Drs. H. Junaidi, M.Pd., Ph.D
Strengthening Humanity Values through Economic, Social and Legal

Development in Society 5.0 Era
Topic 1 Social Science
Speaker Assoc. Prof. Kara Macdonald, Ph.D
Defense Language Institute Foreign Language Center,
California, U.S.A
Topic 2 Management/Public Administration
Speaker Assoc. Prof. Dr. Nor Hafizah Mohamed Harith
Universiti Teknologi MARA, Malaysia
Topic 3 Law
Speaker Dr. Suratman, SH., M.Hum
xviii ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
Integration of Multi-disciplines of Engineering, Medical, and Natural

Sciences for Humanity and Sustainable Development in Society 5.0 Era
Topic 1 Agriculture/Animal Husbandry/Biodiversity
Speaker Prof. Inocencio E. Buot Jr., Ph.D
University of the Philippines Los Banos, Philippines
Topic 2 Medicine
Speaker Mulyoto Pangestu, Ph.D
Monash University, Australia
Topic 3 Biolgy/Agriculture/Animal Husbandry
Speaker Novi Arfarita, S.P., M.Sc., Ph.D
08:05 AM - 08:45 AM
 Inocencio E. Buot Jr., AGRICULTURE AND NATURE BIODIVERSITY IN THE LIGHT OF
THE NEW CONSERVATION SCIENCE IN THE ERA OF SOCIETY 5.0
Building: PLS2
Room: IMD
08:45 AM - 09:30 AM
 Merites Buot, (RE)THINKING EDUCATION: REPOSITIONING ONESELF FOR A
HIGHER POSSIBILITY OF USHERING IN SOCIETY 5.0
Building: PLS2
Room: RES
09:30 AM - 10:15 AM
 Junaidi Mistar, KEY DETERMINING FACTORS OF FOREIGN LANGUAGE LEARNING
SUCCESS AND THE IMPLICATIONS FOR CLASSROOM TEACHING
Building: PLS2
Room: RES
10:45 AM - 11:05 AM
 Eti Setiawati, Keppi Sukesi, Mely Noviryani, Sri Minarti, IMPLEMENTATION OF
PERMENDIKBUDRISTEK NO. 30 YEAR 2021 CONCERNING PREVENTION AND
HANDLING OF SEXUAL VIOLENCE IN HIGHER EDUCATION, MALANG CITY
Building: RES
 Asrini, THE EFFECT OF REGULATION AND INTERNAL SUPERVISION ON REGIONAL
FINANCIAL MANAGEMENT INFORMATION SYSTEM PERFORMANCE THROUGH THE
IMPLEMENTATION OF SAP ACCRUAL BASE
Building: SHV
 Ahmad Munib Syafa'at, Abdul Kholiq Syafa'at, OPTIMIZING THE ROLE OF ISLAMIC
BOARDING SCHOOLS IN COMMUNITY ECONOMIC EMPOWERMENT
Building: SHV
 Tifa Noer Amelia, UMRAH PILGRIM PACKAGE: PURCHASE DECISION BASED ON
PRICING, PROMOTION, AND SERVICE QUALITY
ICOMSH (2022) xix

Vol. 2 (2022) pp. 1-179
Building: SHV
 Azizah Rokhmawati, Anita Rahmawati, GREENSHIELD MODELING IN ANALYZING
TRAFFIC DELAYS
Building: IMD
 Rahmawati, Alfian Budi Primanto, BUY NOW OR REGRET LATER! HOW DOES PEER
INFLUENCE, REVIEWS, AND VIRAL MARKETING AFFECT ONLINE IMPULSE BUYING
BEHAVIOUR? A STUDY OF GENDER DIFFERENCES
Building: SHV
 Mochammad Noerhadi Sudjoni, EFFECT OF GOOD CORPORATE GOVERNANCE ON
SALES GROWTH AT KSU BROSEM BATU CITY
Building: SHV
 Indhra Musthofa, BUILDING AN ATTITUDE OF TOLERANCE THROUGH LEARNING
ISLAMIC EDUCATION BASED ON MULTICULTURAL VALUES
Building: RES
 Lely Ana Ferawati Ekaningsih, Nisa Nur Laila, THE INFLUENCE OF ISLAMIC
COMPENSATION AND MOTIVATION ON EMPLOYEE LOYALTY MUKHTAR SYAFA'AT
ISLAMIC BOARDING SCHOOL IN KARANGDORO VILLAGE, TEGALSARI DISTRICT,
BANYUWANGI DISTRICT
Building: SHV
 Nuril Badria, Naimatul Hasanah, THE HIERARCHICAL PYRAMID PENTUPLE P
BOTTOM LINE AS THE IMPLEMENTATION OF CORPORATE SOCIAL RESPONSIBILITY
Building: RES
 Nurul Jadid Mubarakati, Nour Athiroh, EXAMINATION OF PHYTOCHEMICAL
SCREENING AND ITS ANTIOXIDANT POTENTIAL OF ENDOPHYTIC FUNGI FROM
BENALU TEH (SCURRULA ATROPURPUREA (BL) DANS) AND BENALU MANGA
(DENDROPHTHOE PENTANDRA)
Building: IMD
 Galih Ramadhan Febrianto, PROFIT EFFICIENCY OF SMALL MEDIUM BUSINESS AND
ITS EFFECT ON LABOR ABSORPTION IN MALANG CITY
Building: SHV
 Serly Safitri, Rifda Eliyasni, Sahrun Nisa, THE TEACHER RESILIENCE INTO NEW
NORMAL LEARNING PROCESS IN ELEMENTARY SCHOOL
Building: RES
 Faisal Faisal, Oski Illiandri, GREEN TEA EGCG INHIBIT INFLAMATION-INDUCED-
GRP78 EXPRESSION IN ENDOTHELIAL CELLS
Building: IMD
xx ICOMSH (2022)
Vol. 2 (2022) pp. 1-179
 Annisa Fitri Ayu M, DESIGN OF MAXIMUM POWER POINT TRACKING (MPPT)

CONTROLLER BASED ON PARTICLE SWARM OPTIMIZATION ALGORITHM FOR
PHOTOVOLTAIC SYSTEM IN PARTIAL SHADING CONDITION (PSC)
Building: IMD
 Nur Anim Jauhariyah, Eko Budiywono, OPTIMIZING THE ROLE OF GOVERNMENT IN
THE DEVELOPMENT OF HEALTHY TOURISM TO INCREASE REGIONAL ORIGINAL
INCOME
Building: SHV
 Rio Febriannur Rachman, EDUCATION BASED ON INTERESTS AND TALENTS AT THE
WONOREJO SOCIAL SHELTER SURABAYA AS SEEN FROM MAQASID SHARIA
PERSPECTIVE
Building: RES
 Ana Lutfiana Farida, A CORRELATION INFLUENCING ENGLISH LEARNING
MOTIVATION, VOCABULARY MASTERY AND WRITING SKILLS IN STUDENTS'
ISLAMIC BOARDING SCHOOL AL-MUBARAK MALANG
Building: RES
 Anne Frances Venezuela Buhay, Jess H Jumawan, Inocencio E Buot Jr, ETHNOBOTANY
OF THE MANGROVE SPECIES IN THE SATOUMI LANDSCAPE OF BUTUAN, AGUSAN
DEL NORTE, PHILIPPINES
Building: IMD
11:05 AM - 11:25 AM
 Hasan Zayadi, Anindya Amelia Kusuma, Dini Hakiki, Yuni Nazirah, MORPHOMETRIC
CHARACTERISTICS OF 3 TYPES OF RABBITS IN HADI SPEED RABBIT FARM
Building: IMD
 Siti Asmaniyah Mardiyani, YIELD AND QUALITY OF MICROGREEN PEASOT DUE TO
PRE-SOWING SEED SOAKING AT VARIOUS CACL2 DOSES AND WATER TYPES.
Building: IMD
 Ronny Malavia Mardani, Moeljadi, Sumiati, Nur Khusniyah Indrawati, THE
DETERMINANTS OF CAPITAL STRUCTURE: TRADE-OFF THEORY VS PECKING
ORDER THEORY
Building: SHV
 Dwiyani Sudaryanti, Mohammad Bastomi, COMPARING INVESTOR BEHAVIOR
DURING AND AFTER PANDEMIC ERA: DOMINANTLY RATIONAL OR IRRATIONAL
DRIVEN?
Building: SHV
 Krista Marie L. Fama, Merites M. Buot, IMAGINING THE FIRST VIEW AS AN ARTIST:
LESSONS IN TEACHING AND LEARNING THROUGH CREATIVE WORKSHOPS
ICOMSH (2022) xxi

Vol. 2 (2022) pp. 1-179
Building: RES
 Ita Athia, STRENGTHENING THE DOMESTIC ECONOMY THROUGH THE
OPTIMIZATION OF ENTREPRENEURSHIP, MSMES, AND DOMESTIC CONSUMPTION
Building: SHV
 Dzulkiflih, Imam Sya’roni, Meta Yanti Dewi, Rohim Aminullah Firdaus, Muhimmatul
Khoiro, MAPPING OF SIDOARJO WATER QUALITY USING A MICROCONTROLLER
BASED WATER QUALITY MEASUREMENT
Building: IMD
 Farida Rahmawati, Winarno, Sandra Bayu Kurniawan, INDEPENDENT CHARACTER
VALUES IN 21ST CENTURY LEARNING: SYSTEMATIC LITERATURE REVIEW WITH
PRISMA
Building: RES
 Nur Hidayati, Mahbub, Siti Nur Azizah, MADRASAH CULTURE IMPLEMENTATION IN
CHARACTER EDUCATION DEVELOPMENT AT MADRASAH ALIYAH NEGERI 1
BANYUWANGI
Building: RES
 Munawir, Muhammad Riza Aziziy, Silvia Wulandari, IMPLEMENTATION FINANCING
CONTRACT RAHNTASJILY CUSTOMER PROBLEMS AT MBT UGT NU CAPEM
PESANGGARAN REGENCY BANYUWANGI
Building: SHV
 Wening Sari, Andriansyah, Sabrina Azmi, Indra Kusuma, Yulia Suciati, ETHANOL
EXTRACT OF ABRUS PRECATORIUS (LINN) LEAVES INDUCE PROLIFERATION OF
HUMAN FIBROBLASTS DERMAL IN VITRO
Building: IMD
 Nurhidayati, Siti Muslikah, APPLICATION OF NANO-VERMICOMPOST IMPROVES
NPK NUTRIENT UPTAKE, CHLOROPHYLL CONTENT AND YIELD OF CAISIM
MUSTARD
Building: IMD
 Margunani, Prima Astuti Handayani, Danang Dwi Saputro, THE POST-PANDEMIC
PHASE OF CITRONELLA GRASS FARMING IN INDONESIA: AN ECONOMIC
PERSPECTIVE
Building: SHV
 Ahmad Hafidz Lubis, THE IMPORTANT ROLE OF RELIGIOUS AND EDUCATIONAL
SCIENCE FOR EX-COMMERCIAL SEX WORKERS IN KAMPUNG ANGGUR
SUMBERSUKO LUMAJANG EAST JAVA
Building: RES
xxii ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
 Kartika Rose Rachmadi, Ety Saraswati, IMPROVISATION SNS CONTENT ON THE

SHOPPING BEHAVIOR OF MILLENIAL MUSLIM CONSUMERS ON HALAL COSMETIC
PRODUCTS: THE ROLE MODERATION OF BRAND IMAGE
Building: SHV
 Tri Candra Wulandari, Zainal Abidin, Surahmat, Sunismi, DESIGNING LESSON PLAN
BASED ON FLIPPED CLASSROOM IN LEARNING MATHEMATICS
Building: RES
 Ribut Suprapto, Indana Almas, Nurul Inayah, Qoriatul Imania, THE EFFECT OF
INTERPERSONAL COMMUNICATION AND ISLAMIC WORK MOTIVATION ON
EMPLOYEE LOYALTY AT MANDIRI SYARIAH BANK ROGOJAMPI BRANCH OFFICE,
BANYUWANGI REGENCY
Building: SHV
 Sofi Faiqotul Hikmah, THE MAṢLAḤAH VALUES IN THE MATSÂL MUSHARRAHAH
ECONOMIC VERSE IN Q.S. AL-BAQARAH VERSE 265
Building: SHV
 Muhammad Yunus, STEAM IN EDUCATION: HOW DO THEY UNDERSTAND AND
APPLY IT IN ENGLISH CLASS
Building: RES
11:25 AM - 11:45 AM
 Nurul Inayah, Joharul Fathoni, Zian Naili Rohmah, THE INFLUENCE OF ISLAMIC
COMMUNICATION STYLE AND WORK ETHOS ON EMPLOYEE SATISFACTION AT BSM
ROGOJAMPI BRANCH OFFICE, BANYUWANGI DISTRICT
Building: SHV
 Mira Ustanti, Muhammad Annas, Anila Shilvy Ashfia, THE INFLUENCE OF ISLAMIC
CONSUMPTION ETHIC VALUES, HEDONISM, AND RELIGIUSITY ON CONSUMPTIVE
BEHAVIOR ISLAMIC YOUNG GENERATION
Building: SHV
 Ahmad Munib Syafa'at, Abdul Kholiq Syafa'at, OPTIMIZATION OF THE ROLE OF
BOARDING SCHOOLS IN COMMUNITY ECONOMIC EMPOWERMENT
Building: SHV
 Anyes Lathifatul Insaniyah, Ro’fat Hizmatul Himmah, ACTIVE LEARNING MODEL
IMPLEMENTATION INDEX CARD MATCH TYPES IN ARABIC LEARNING IN
MADRASAH ALIYAH AL-AMIRIYAH BLOKAGUNG BANYUWANGI
Building: RES
 Musnaini, Andang Fazri, Hendriyaldi, Yuhanna Sari, Flowrrenza Ponglabba, Chaterina
Teresha, FORMULATION OF THE SMES MARKETING RECOVERY STRATEGY IN THE
NEW NORMAL POST COVID 19
ICOMSH (2022) xxiii

Vol. 2 (2022) pp. 1-179
Building: SHV
 Jaka Purnama, Endang Indartuti, Noor Shanti Sumarah, Dian Rahma Aulia, Novi
Ariyan Pratama, PERFORMANCE ANALYSIS OF FURNITURE PRODUCT SUPPLY
CHAIN USING SWOT METHOD TO BUILD STRENGTH BY CONSIDERING KEY
FACTORS OF ISM APPROACH
Building: SHV
 Sri Wahyuni, Junaidi Mistar, Ari Ambarwati, Suyoto, Frida
Siswiyanti, INTERNALIZATION OF THE VALUE OF LOCAL WISDOM "TOPENG
MALANGAN " INTO CHARACTER EDUCATION
Building: RES
 Musnaini, Lilis Suryani, Asrini, Ida Ketut Mudhita, PERFORMANCE ANALYSIS OF
LOCAL BRAND ORGANIC COSMETICS MARKETING AS AN EFFORT TO DEVELOP
JAMBI'S NEW ECONOMY.
Building: IMD
 Moh Mahmud, THE USE OF SCRABBLE GAME TO IMPROVE VOCABULARY MASTERY
Building: RES
 Umi Suswati Risnaeni, GREEN SUKUK AS AN EFFORT TO FACE CLIMATE CHANGE IN
INDONESIA
Building: SHV
 Muhammad Galuh Elga R, REFLECTION OF RELIGIOUS ETHICS IN ENGLISH READING
TEXTBOOKS: A CASE STUDY IN ENGLISH TEXTBOOK IN ISLAMIC HIGH SCHOOL
LEVEL
Building: RES
 Hirshi Anadza, Aprilia Dwi Rasdiyanti, GOVERNMENT PERFORMANCE COMPLEX
REGARDING PRINCIPAL-AGENT RELATIONSHIP
Building: SHV
 Aris Heri Andriawan, Luvia Friska Narulita, Elisa Sulistyorini, Manda
Pangestu, ELECTRICITY CONSUMPTION PREDICTION USING ARTIFICIAL NEURAL
NETWORK
Building: IMD
 Rose Novita Sari Handoko, Sugiarto, COVID-19, PREVENTION AND TREATMENT BY
ETNOBOTANY OF HERBAL MEDICINE USED BY COMMUNITIES IN BATU, EAST JAVA
PROVINCE, INDONESIA
Building: IMD
 Umi Kalsum, INCREASING THE QUALITY OF LACTOBACILLUS SALIVARIUS
PROBIOTIC ENCAPSULATION BY ADDING AMINO ACIDS
xxiv ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
Building: IMD
 Sania Alinda Mouli Asnas, THE DIFFICULTIES, STRATEGIES, AND INFLUENCING
FACTORS FACED BY EFL STUDENTS IN ACADEMIC WRITING
Building: RES
 Ali Ismunadi, MULTICULTURAL ISLAMIC RELIGIOUS EDUCATION LEARNING TO
MUSLIM MINORITIES (CASE STUDY OF KARANGTURI HIGH SCHOOL SEMARANG,
CENTRAL JAVA, INDONESIA)
Building: RES
 Elsi Laura Nugraheni, EFFECTS OF INTENSITY OF USE OF COLLECTIONS BY URBAN
AND RURAL ADOLESCENTS IN MALANG ON STRESS AND DEPRESSION
Building: IMD
 Muhammad Sirojuddin Amin, THE ROLE OF MOTIVATION TO STRENGHTHEN
POSYANDU CADRES PERFORMANCE
Building: SHV
11:45 AM - 12:05 PM
 Asrini, Suswita Roza, Ade Octavia, THE PROMOTIONS OF INSTAGRAM AND EPIC
MODEL:AK PHONE SOCIAL MEDIA
Building: SHV
 Irma Hasan, THE INFLUENCE OF CORPORATE IMAGE ON CUSTOMER LOYALTY
THROUGH CUSTOMER ENGAGEMENT AS A MEDIATING VARIABLE (STUDY ON
CUSTOMERS OF PT. BANK SYARIAH INDONESIA IN MALANG CITY)
Building: SHV
 Nur Anim Jauhariyah, Eko Budiywono, OPTIMIZING THE ROLE OF GOVERNMENT IN
HEALTHY TOURISM DEVELOPMENT TO IMPROVE LOCALLY-GENERATED REVENUE
Building: SHV
 Luqman Hasyim, TEACHER TRANSFORMATION IN IMPLEMENTING UBIQUITOUS
LEARNING USING MICROSOFT 365 ONENOTE
Building: RES
 Harun Alrasyid, NFTS FROM AN ISLAMIC ECONOMY PERSPECTIVE: IS IT
PROFITABLE OR HARMFUL?
Building: SHV
 Ena Marlina, Ita Suhermin Ingsih, Efendi S Wirateruna, THE EFFECTS OF NEW
CURRICULUM MBKM ON STUDY DURATION AND COMPETENCIES FOR SCIENCES
AND TECHNOLOGY STUDENTS
Building: IMD
ICOMSH (2022) xxv

Vol. 2 (2022) pp. 1-179
 Alfan Zuhairi, THE EFFECT OF TEACHER PROFESSION EDUCATION PROGRAM ON

THE ENGLISH TEACHERS’ SELF EFFICACY
Building: RES
 Ifit Novita Sari, Badiatul Azizah, Ajda Amalia Putri Nasution, THE GAP BETWEEN
PARENTING AND SELF-CONCEPT TOWARDS LEARNERS' BULLYING BEHAVIOR
Building: RES
 Nawal Ika Susanti, Imam Khusnudin, Nurul Hidayah Abdullah, THE INFLUENCE OF
ISLAMIC WORK ETHICS, SKILLS AND DISCIPLINE ON THE PERFORMANCE OF THE
ACADEMIC COMMUNITY AT IAIDA BLOKAGUNG BANYUWANGI
Building: SHV
 Chitan Achmad Tri Wahyul Kharim, DESIGN OF POWER AND TEMPERATURE
MONITORING SYSTEM BASED ON INTERNET OF THINGS (IOT) ON LOW VOLTAGE
SPLIT CONNECTION PANEL FOR POLE TYPE DISTRIBUTION SUBSTATION AT B0281
SUMBERWUNI FEEDER
Building: IMD
 Gatra Ervi Jayanti, MORINGA OLEIFERA SEEDS NANOPOWDER AS FREE RADICAL
SCAVENGER COMPLEX
Building: IMD
 Nella Anggraeni, THE USE OF SELF-VIDEO RECORDING FOR EFL STUDENTS : A
QUALITATIVE STUDY OF INDONESIAN EFL STUDENT'S PERCEPTION
Building: RES
 Muhammad Farid, STRENGTHENING HUMAN VALUES THROUGH SOCIO-ECONOMIC
DEVELOPMENT IN THE RELIGIOUS MODERATION VILLAGE OF SIDOMULYO
LUMAJANG
Building: SHV
 Yusli Effendi, ISLAMIC POLITICAL THOUGHT AND MOVEMENTS IN POST-REFORM
INDONESIA
Building: RES
 Fitriaty, Muhammad Haris Saputra, Musnaini, Puja Firmasari, SOCIO-ECONOMIC
CHALLENGES POST COVID-19 FACING THE 5.0 SOCIETY ERA TO ACHIEVE
SUSTAINABLE PERFORMANCE
Building: SHV
 Ahsani Taqwiem, Kartika Rose Rachmadi, IMPLEMENTATION OF CASH WAQF
LINKED SUKUK AS FINANCING FOR SUSTAINABLE AGRICULTURE DEVELOPMENT
TO ACHIEVE PUBLIC WELFARE IN MAQASHID SYARIAH PERSPECTIVE
Building: RES
xxvi ICOMSH (2022)

Vol. 2 (2022) pp. 1-179
 Hariri, M. Cholid Mawardi, Hanafi, FACTORS AFFECTING THE QUALITY OF

FINANCIAL REPORTS OF SAMPANG REGENCY REGENCY GOVERNMENT
Building: SHV
12:05 PM - 12:25 PM
 Veronka Nugraheni Sri Lestari, Andik Dwi Prasetyo, Nurmawati Nurmawati, Dwi
Cahyono, THE IMPORTANCE OF WORK CULTURE, EDUCATION AND WORK
ENVIRONMENT ON EMPLOYEE ACHIEVEMENT AT ICON MALL GRESIK EAST JAVA
Building: SHV
 Erlin Iriani, STRATEGY TO SHARE FRIDAY BLESSING TO APPROPRIATE PEOPLE
Building: SHV
 Norulaziemah Zulkiffle, Nehaluddin Ahmad, A COMPARATIVE STUDY OF WOMEN’S
RIGHTS TO EDUCATION IN ISLAMIC LAW AND MODERN INTERNATIONAL LAW
WITH REFERENCE TO BRUNEI DARUSSALAM AND INDONESIA
Building: SHV
12:25 PM - 12:35 PM
CLOSING
ICOMSH (2022) xxvii

Vol. 2 (2022) pp. 1-13
EPITOME OF DIGITAL TECHNOLOGY: INDICATION OF

ETHICS, CIVILIZATION AND SOCIAL SECURITY IN BRUNEI
DARUSSALAM
Bazli Azhar Yussof

Universiti Islam Sultan Sharif Ali, Bandar Seri Begawan, Brunei Darussalam
*email Corresponding author: [email protected]
ABSTRACT
As a result of technology, including its ubiquitous connectivity and its powerful artificial intelligence, a
new civilization has emerged. This constitutes a new long wave in the socioeconomic development of
humanity. As part of its ongoing efforts to be a smart nation, the Government of Brunei Darussalam has
introduced a Digital Economy Master Plan 2020-2025 with the aim of following current trends. A
number of social issues are raised among the public, including cybersecurity, ethics, values, and human
interaction on both a personal and economic level, fostering concern among the public. It is essential
that Brunei Darussalam explicitly outline the indications in advance in order to deal with the social and
economic challenges associated with the digitalization process. Consequently, this is consistent with
Islamic principles and values, which emphasize obedience, respect, cooperation, fairness, diligence, and
the fulfillment of human potential. The objective of this paper is to examines how Maqasid Sharia can
be integrated with Islamic Development Management, and what other approaches can be combined to
utilize digital environments. This paper will also provide a comprehensive assessment of the current
ecosystem involving the concerns mentioned, as well as a perspective on how it can be improved.
Literature reviews, data analysis, and case study analysis will be used to evaluate digital transformation
and ICT innovation in Brunei Darussalam.
Keywords:
Maqasid Sharia; Islamic Development Management; Digital Transformation; Digital Ecosystem
INTRODUCTION
There is no doubt that the Digital Transformation (DT) has provided the country with
better socioeconomic solutions in terms of development and future progress. The root cause
of DT can be linked to the ubiquitous connectivity and powerful artificial intelligence that
are present all around us. In order to enhance DT, strong leadership attributes must be
present fusing their knowledge of management with the use of technology in their
administration scheme. It was suggested by Muiri (2013) that the majority of contemporary
innovation revolves around the concept of 'technology-reliant' to shape the future nation. In
this regard, Schwertner (2017) recommends that DT should be supported with an unlimited
number of possibilities and have a clear vision.
Digital transformation has become an important tool for leaders and managers in order
to achieve greater efficiency while ensuring better business security (Deloitte, 2019). People
would be the ones who would be affected the most by the changes made, even if from a
Proceeding ICoMSH ~ 1
Yussof (2022)
management perspective, many of the changes can be simplified and managed. It is clear that
governments, industries, and organizations are embracing new paradigms in order to
improve their competitive advantage.
According to Solis et al (2014) Digital Transformation (DT) refers to the realignment
of, or new investment in, technology and business models to more effectively engage digital
customers at every touch point in the customer experience lifecycle. While Bondar et al (in
Kraus, 2021) contend that digital transformation involves the networked integration of all
economic sectors and the adaptation of actors to the new conditions of the digital economy.
A conceptual definition has been developed by Vial (2019) which identifies the digital
transformation process as one that aims to enhance an organization by triggering substantial
changes to its properties through the use of information, computing, communication, and
connectivity technologies.
According to Unal and Aysan (2022), many organizations and institutions in different
sectors have implemented technology as part of their organizational system to force changes
and adapt to new environments, including major components such as policies, strategies,
human resources, management, and financial. With the advent of the new ecosystem, there
will certainly be new strategies and methodologies required to manage these things.
Digital Transformation is a concept that illustrates trends, opportunities, and
challenges. There are many unique challenges to the digital economy in the area of
regulation, such as privacy, consumer protection, security, and market concentration. These
include issues and challenges that may arise in the management of policy. In this regard, the
Islamic approach should be used to protect life, mind, wealth, progeny, and religion of an
individual in a country.
As stated by Islamic Relief Worldwide (2014) and Rafiki and Abdul Wahab (2014),
development is about creating an environment that promotes spiritual, moral, and socioeconomic
well-being, and success in this world, and in the hereafter (Falah). A fundamental component of
the Islamic holistic viewpoint is Tawhid (the principle of unity) (Islamic Relief Worldwide, 2014
pp 5). The Tawhid paradigm is described by Rafiki and Abdul Wahab (2014) as providing an
intellectual understanding of the unity of creation and existence, and it can be used to address the
problem of integration within organizations.
Maqasid Sharia is one of the most basic Sharia models that must be considered by any
Muslim. It should be noted that the word 'maqsid' (plural) has been derived from the term 'maqsad'
(singular), which means purpose, goal, and objective. Maqasid is defined by Al-Zuhayli (2003) as
the ultimate goal, purpose, outcome, and meaning upheld and prescribed by Shariah through its
laws, thus striving to realize, manifest, and achieve it at all times and places.
Al-Syatibi (2004) believes that the creation of Sharia or a decree is the manifestation of
wisdom that strives to bring the Maqasid to all of humanity. In Al-Raysuni's (1992) discussion,
Maqasid is described as the objective that Sharia (direct instruction from God) aims to achieve for
human interest (maslahah). Maqasid Sharia generally aims at acquiring benefit (jalb al-masalih)
and eliminating harm (daf al-haraj) (al-Ghazali, 1993).
The Muslim digital transformation process and ethics should be rooted in Shariah principles
to help one grow closer to God. One of the most significant objectives in life for a Muslim is to
serve Allah (God). Consequently, in order to adhere to Islamic principles and values in the use of
social media, the behavior should be dictated by Maqasid Sharia. Generally, Islamic principles and
values must be in accordance with the basic divine source of Islam, which is divided into four
categories; Al-Quran, Sunnah (Al-Hadith), Ijma (consensus) of Muslim scholars, and Qiyas
(analogy). Auda (2017) noted that the sources of Islamic sources evolve. This includes
contemporary works from Maliki, Hanafi, Syafie, and Hambali as well as work from other schools
of thought in the field of fiqh and usul.
2 ~ Proceeding ICoMSH
Epitome of Digital Technology: Indication of ...
Yaacob, Yaacob, Basir, and Ali (2021) suggested that any organization or authority should
adopt a careful approach based on international standards and have lawmakers take steps to ensure
Sharia principles are not violated and that all provisions must be within the framework of Islamic
approaches based on Quran, Sunnah, and Ijtima' and Qiyas. In the same vein, Ascarya and Sakti
(2021) argued that an Islamic approach would alleviate economic empowerment, cooperation, and
solidarity.
Dusuki and Abdullah (2007) demonstrate that Maqasid Sharia could provide significant
ethical guidance, especially through the concept of corporate social responsibility in banking
institutions, whereby Islamic banks must not focus solely on the attainment of profit. Instead, they
must promote social welfare and protect the needs of society as a whole. Many scholars have
agreed that the ultimate objective of Maqasid Sharia is to serve the interests of all human beings
and to save them from harm.
The fundamental rights of Maqasid Sharia model carried out actin and decision into
preliminary and broad manner but at the same time precisely adhering to the principles of Islam
by classifying Maqasid (as Purpose) into four different dimensions namely;
(i) Level of Necessity (from traditional classifications)
(ii) Scope of rulings aims to achieve purposes
(iii) Scope of People on the purpose of action
(iv) Level of universality of the purpose
A number of studies have listed the main elements of Maqasid Sharia, including Al Raysuni
(1992), Dusuki and Abdullah (2007), Raquib (2016), Auda (2017) and Saladin, Azmil and Mariam
(2020): (i) preserving and protecting the individual, (ii) preserving and protecting the intellect, (iii)
preserving and protecting the mind, (iv) protecting and maintaining property and wealth, and (v)
protecting and preserving society. From a macroeconomic viewpoint, Maqasid Sharia would be
defined as the application of Syariah to all aspects of economic activity, such as monetary policy,
investment, and trading.
Raquib (2016) discussed about Maqasid Sharia for ensuring design and development of
Modern Technology for Humanity’s benefit. “Islamic jurisprudence (fiqh) is the mechanism of
comprehending and interpreting a given situation for the application of the Shariah” (Raquib, 2016
pp151). Hassan (2021) suggested that the principles and objectives of Maqasid Sharia might
change to meet with the transformation’s demands.
Understanding Maqasid Shariah as a model requires Institutions to comply with the
standards of virtue and moral consciousness that have been advocated by the Shariah, which
expects a balance, upheld by firms, about the rights and responsibilities of the individual and of
society. Laldin and Furqani (2013) revealed five dimensions of Maqasid Shariah-based
Performance Evaluation Model (MPEM) that is composed of:
a) Freedom of faith
b) Protection of human right
c) Propagation of scientific thinking
d) Well-being of society
e) Care of stakeholder
Based on the literature on the Maqasid Sharia components, all of the elements are actually
connected to one another. The platforms of security, laws, regulations and rules should be
established before moving towards the vision of Smart Nation as digitalization creates complex
issues and challenges in the future. Anticipating the issues are most likely to involve financial aid
and ownership, the government should by then have some sort of planning to tackle these issues
as these are the basic elements to build Smart Nation through digitalization.
The development aspect of the Islamic approach has always aligned well with the mission
of global development and coordinated planning. Bakar (2016) compared the Islamic world and
modern Western civilizations which have a balance of distinct identities, characters, and
Yussof (2022)
intellectual histories. Islam is divinely ordained to be a more balanced civilization (Bakar, 2016
pp19). All models, tools and approaches in Islamic Development Management for Digital
Economy Master Plan demonstrate how the planning can be implemented into real situation
framework in order to meet the goals and objectives.
In terms of management and development in Islam, Mahayuddin Hj Yahya (2017) identifies
three philosophies that are practiced by Malay countries including civilization, culturalization, and
Islamic prosperity. A theory of civilization is related to the achievement of progress in cities. While
culturalization is associated with Islamic civilization and lastly, Islamic prosperity was created by
Ibn Khaldun to replace Civilization, the creation of the West (Mahayuddin Hj Yahya, 2017). The
culturalization theory holds that traditional practices include hereditary religious beliefs,
languages, and customs. Culture is followed by civilization. Civilization is the progress achieved
by humans in physical form.
Embracing global trends, the government of Brunei Darussalam implemented a major policy
transformation aimed at creating a 'Smart Nation' aligned with the national vision of Wawasan
Brunei 2035. An initiative called 'Digital Economy Master Plan 2020 - 2025', was developed by
the Digital Economic Council1 to guide and transform Brunei into a Smart Nation. Overby and
Audestad (2021) proposed that the Digital Economy Ecosystem is a useful representation for
explaining complex interactions among relevant stakeholders and key industry players, including
policy, institutions, and the data industry, as part of the Digital Ecosystem, which is comprised of
the Digital Economy, Digital Governance, and Digital Society as indicated in Figure A. As a matter
of fact, a policy is a creation of human beings through the utilization of clear strategies and
priorities. A number of key points were raised by Brunei Darussalam, including the importance of
having a Digital ID, Digital Payments and People hub in the digital ecosystem at the earliest
opportunity to enhance human interaction, ownership and payment, as well as data availability.
Figure 1. Brunei Darussalam’s Digital Ecosystem
The Government of Brunei Darussalam incorporates Islamic values and ways of life into its
policy strategies. This is so that Brunei can be recognized as a Smart Nation and adhere to Sharia
principles in order to achieve its Smart Nation status. It is intended that the inclusion of religion
will lead to additional rewards and solutions. The western world tends to separate religious beliefs
from policies and management in order to benefit modern arrangements.
A different situation prevails in Brunei Darussalam, which has developed a unique system
incorporating racial (Malay) and religious values. Religious and racial elements have been an
integral part of Brunei Darussalam's system throughout its history. As can be seen from the
declaration philosophy of Melayu Islam Beraja, which permeates all aspects of government in
their decision-making process.
The Government of Brunei Darussalam intends to use Maqasid Sharia as the basis for its
Digital Economy Master Plan as shown in Figure B. Maqasid Sharia serves to ensure the
1 A council established by His Majesty the Sultan dan Yang Di-Pertuan of Negara Brunei Darussalam
preservation and protection of the rights of individuals concerning one’s faith, life, wealth, progeny
and intellect. According to Campra, Brescia, Jafari-Sadeghi, and Calandra (2021), Maqasid Sharia
involves ethical considerations, impact-based investments, and a variety of management practices.
The country has the opportunity in such a situation to transform its strategies for its future
development and to establish a revised paradigm based on religious reform in the economics and
management.
Considering that policies are created and operated by humans, Mushtaq, Saghir, Kayani, and
Bukhari (2014) argue that Islamic Development Management has an important role to play in the
regulation of policies. It is the basic goal of development, according to Rafiki and Abdul Wahab
(2014), to create an environment that promotes spiritual, moral, and socio-economic well-being
and success (Islamic terms refer as falah) in this life and in the hereafter.
Figure 2. Maqasid Sharia on Digital Economy Master Plan
METHOD
It is important to note that Brunei Darussalam declares itself to be a state which
upholds and strengthens Islamic values while applying Islamic law (Yaacob, Yaacob, Basir
and Ali, 2021: p. 192). This paper aims to examine how Islamic Development Management
and Maqasid Sharia can be integrated, along with what other approaches can be utilized to
utilize digital environments. It is the purpose of this paper to conduct exploratory research
by utilizing investigative techniques. It is a fundamental and qualitative study designed to
identify the role of Maqasid Sharia and Islamic Development Management in facilitating the
process of socioeconomic digital transformation.
The purpose of this paper is to recommend a concept note on development strategies
and innovative administration that adapt with Maqasid Shariah and Islamic Development
Management theory and concepts, and that are to be integrated with the current master plan
through the use of digital technology and cyber security. Furthermore, the paper will provide
an assessment of the current ecosystem involving the issues and challenges mentioned, as
well as a suggestion for how it can be improved. Accordingly, this is in keeping with Islamic
principles and values, which emphasize obedience, respect, cooperation, fairness, and
diligence.
RESULT AND DISCUSSION

Digitalization, in particular involving data, stimulates the creation of new business
models and thus contributes to innovation (Acquisti, Gross, & Stutzman, 2014). The use of
Yussof (2022)
data and digital tools has implications both at the micro and macro levels, and the
digitalization of both private and public sectors contributes significantly to the use of data
and digital tools at both levels. The use of data and digital tools has also changed and shaped
the behavior of individuals on a micro level. On a macro level, digitalization has implications
for equality, the environment, and society more broadly. Prior to discussing the current
ecosystem and making recommendations, it is important to understand what the issues and
challenges are.
Recent government reports and scholarly research have emphasized a number of
challenges associated with the development of the Digital Economy Master Plan. Among
these challenges includes; (i) cyber security (Zuraini Haji Sharbawi (2018), Moller (2020),
(ii) personal privacy and data Mosteanu (2020), and (iii) ethical and moral values (Vial
(2021), Scholz). et al. (2018) and Shaughnessy (2018), as well as (iv) human interaction on
an economic and individual level (Clark, 2018).
Statistically, a report by Brunei's Computer Emergency Response Team (BRUcerts)
(2020) reports that 2,143 cyberattacks were recorded in 2018 and 2,976 in 2019, which
represents a 30 percent increase since 2018. According to BRUcerts (2020), the majority of
data breaches in Brunei are the result of insufficient ICT security infrastructure, failure of
maintenance and abuse of privileges. Due to these incidents, the public and government may
look into several alternatives related to digital transformation.
Tsue Yap and Ameera Borhan (2022) addressed data privacy and security concerns
and recommend that policymakers in the public sector to review current legislative
frameworks and amend them as necessary to ensure that regulations are balanced and well-
implemented while maximizing the potential benefits of digitalization.
Zuraini Haji Sharbawi (2018) indicates that Brunei Darussalam records a relatively low
number of denial-of-service attacks, non-compliant activity, malicious logic, and various
intrusions that affect government websites and services. It has also been observed that social
media and the internet are being used to propagate extremist and terrorism propaganda,
and several cases have been brought against individuals involved in extremist and
terrorism-related activities targeting innocent citizens. The following table 1 illustrates the
different kinds of cyber threats and unlawful activities observed in Brunei Darussalam.
Another means of Cyberattacks are usually aimed at accessing, changing, or destroying
sensitive information; extorting money from users; or interrupting normal business
processes (Mosteanu 2020). Using big data and digital systems, through the internet and IT
devices may expose the business secrecy to cyber-attacks. Dispute cyberattacks become the
first threat for business, which usually come with financial repercussions.
On the issue of ethics and values, there is no clear indication of what is right and wrong
and the matters is not universally agreed upon. It is difficult to establish what is right and
wrong in the area of ethics and values without clear indications, and the matter is not
universally accepted. It is here that racial ethics and religious values determine public norms.
A key component of the discussion is the importance of Islamic values and the culture of the
Malay race.
While the secular or conventional interpretation of Development Management consists
of the aspects, Islam have provided the most important aspect that has been ignored by the
secular and conventional, which is the concept of Tawhid. Tawhid is a concept that endured
life’s relationship with Allah as the creator of the universe.
In the planning, controlling and managing certain policy, Islam has underlined the
importance to seek blessings, guidance and direction from Allah (God) which extends to all
individuals deeds where Allah (God) understand every inward and outward action and
intention completely, as indicated in Surah Al-Baqarah Verse 186 as follows;
‫يب َدع َْو َة أدلَّإ ِع إ َذإ َدعَ ِان ۖ فَلْيَ ْس تَ ِجي ُبو ۟إ ِِل َولْ ُي ْؤ ِمنُو ۟إ ِِب لَ َعلَّه ُْم‬ ٌ ‫َوإ َذإ َسأَ َ ََل ِع َبا ِدى َع ِّن فَا ِّن قَ ِر‬
ُ ‫يب ۖ ُأ ِج‬
ِ ِ ‫ون‬َ ُ‫يَ ْ ِر ُشد‬ 2
When My servants ask you (Prophet) about Me: I am truly nearby. I respond to one’s prayer
when they call upon Me. So let them respond with obedience to Me and believe in Me, perhaps
they will be guided to the Right Way. (Al-Baqarah:186)
The need for Islamic development management comes from the fact that not only must
development be Islamic, but the management of development must also follow the principles
of Islam. To achieve this, both development and its management shall be rooted in Islamic
epistemological and ontological underpinnings. This includes the elements of selecting and
electing leaders that can bear responsibilities and have the ability to deal with certain issues
depending on their knowledge, expertise, and experience.
As a result, all the tasks and responsibilities assigned to mankind, including leaders and
management, are a burden to them because of their links to the 'Amanah'. The Islamic values
of 'Amanah' have been particularly influential in accepting and holding tasks and
responsibilities, particularly for managers and leaders.
Through this Islamic fundamental thrust, it would create an opportunity for the leaders
to be visionaries in planning and determining the future of their organization. In supporting
that, Goffar (n.d) highlighted that the function of Management has a wider concept that
includes planning, organizing, implementation or actuating and controlling. Those four
activities require certain standard, guideline and criteria whether it is based on the
conventional system or the Islamic system as well as laws. As a Muslim, the deviation of
management is a fulfilled task and responsibilities not only to pleased human beings but to
Allah the Almighty God. Base on Al-Quran in Surah Al-Hashyr: Ayat 18)
َ ُ‫يَـٰٓأَُّيه َا أ َّ َِّل َين َءإ َمنُو ۟إ أت َّ ُقو ۟إ أ َّ ََّلل َولْتَ ُنظ ْر ن َ ْف ٌۭس َّما قَ َّد َم ْت ِلغَ ٍۢد ۖ َوأت َّ ُقو ۟إ أ َّ ََّلل ۚ إ َّن أ َّ ََّلل َخب ٌِۢري ِب َما تَ ْع َمل‬
‫ون‬
ِ
“O you who have believed, fear Allah. And let every soul look to what it has put forth for
tomorrow – and fear Allah. Indeed, Allah is Acquainted with what you do.” (Al-Hashr:18)
This verse in Al-Quran has been the core thrusts in determining every action and
decision for a Muslim. The connection between action and intention highlights the
connection between the physical and the spiritual components of any human.
Islamic development management involves rethinking of existing management and
development models in the light of Industrial Revolution 4.0, the Internet of Things,
cryptocurrency; all of which requires re-modelling of existing practices. Nevertheless, digital
disruptions may change the way of doing things but the basic principles taught in Islam
remain the same which ensures fairness, justice and equity. A future in which ethics and
values become a vital part to ensure efficiency in development management would be a
welcome development indeed, upending decades of focusing merely on wealth generation
and accumulation. As it comprises interconnected disciplines, Islamic development
management covers bigger a scope of discourse related to managing the Islamic
development.
2 Surah Al-Baqarah. 2:186
Yussof (2022)
Maqasid Sharia and Islamic Development Management are both compatible with all
religions and online user behaviours, which will provide a guideline for social media users.
It will also help policymakers, application developers, online companies, and the
government better understand and count on the effect of five elements to change or adapt
the online media or any new technology.
The Government of Brunei Darussalam has put in place several implementing mechanisms
for monitoring the cyber threat landscape in relation to Brunei Darussalam on a continuous basis.
A consequence of this growth is that it is becoming increasingly difficult for law enforcement
agencies and prosecutors to hold cybercriminals accountable for offenses committed with the
assistance of such platforms. A variety of laws have been enacted in Brunei Darussalam to address
cybercrime offenses as well as cyber-enabled crimes. There are many innovative digital solutions
but our focus would on three major categories determined by their functions which cover most of
the management needs; digital ecosystem, digital phases and digital environment.
Digital Ecosystem should be strengthened with the spirit of solidarity and the potential from
digital transformation could be fully unlocked with solid collaboration between the government
and other stakeholders such as from private sector, academia, users and consumers. This
framework to build digital ecosystem should be stabilize to seek improvement in the economy and
social situation. Accordingly, Awang Haji Mohammad Nazri's (2021) touches on the approaches
to lends credibility to policies and strategies that have solid foundations that can improve
management and institutional reforms with many aspects of hybridization have been examined in
recent years. Throughout the digital transformation process, the government has focused on
utilitarian applications, resulting in technology-intensive initiatives to improve services,
administration, or management.
It is difficult to determine positive and negative and good and bad definition base on
measurement and qualities, however, being modest and virtuous should be based on the racial and
customary tradition of the society. In this case, the Malay Muslim culture should be the benchmark
on how to portray good image and quality human being.
Taking into account the current Digital Ecosystem, Digital Phases, and Digital Environment,
the Quranic verse as mentioned below (Az-Zumar Verse 18) should serve as the basis for each of
these components. A recommendation for this has been provided by international organizations
such as the World Bank (2020), the International Telecommunication Union (ITU) (2020), the
Organisation for Economic Cooperation and Development (OECD) (2019), and the ASEAN
Digital Framework (2021). By assessing the recommendation, Brunei Darussalam will be able to
establish a framework for its digital process by adapting good governance and examples from
above mentioned organizations.
‫ون أ َْح َس نَ ُه ٰٓۥ ۚ ُأ ۟ولَـٰٓئِ َك أ َّ َِّل َين هَدَ ٰىُ ُم أ َّ َُّلل ۖ َو ُأ ۟ولَـٰٓئِ َك ُ ْه ُأ ۟ولُو ۟إ أ ْ َْللْ َبـ ِب‬ َ ‫أ َّ َِّل َين ي َْس تَ ِم ُع‬
َ ‫ون ألْقَ ْو َل فَ َيتَّ ِب ُع‬
“Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those
are people of understanding.” (Surah Az-Zumar: verse 18)
First process that Government should review on is the implementation stages and
phases. The current policy indicate that the on-off policy would not be enough to formulate
and transform Brunei into a straightforward ‘Smart Nation’. Realistically, in the case of
Brunei Darussalam, five years would not be enough for the government especially with
limited financial budget and experts in the field of digitalization process. Digitalization
allows institution and organization to grow rapidly. There are three different mechanisms
that allow an organization to scale quickly: data-driven operation, instant release, and swift
transformation. The process of embarking on sustainable Digital Transformation requires
step-by-step approaches and implementation phases. Thus, this paper proposed the
government to have three implementation phases namely;
(i) The Foundation and Planning stages require the establishment of baseline metrics
to ensure an appropriate data management system that adheres to international
standards and protects the privacy of individuals. It is, therefore, necessary to establish
legal authorities that ensure that laws, rules, and regulations regarding ICT and
Digitalization are enacted and implemented, as well as the construction of state-of-the-
art digital infrastructure across the country is security-ready. During this period, the
current five-year planning process will be conducted. During the Foundation and
Planning stages, the government will need to engage stakeholders and key industry
players to participate more actively in providing Artificial Intelligence and Digital
Solutions for any other pilot projects and monitoring. In this process, the public should
be address and educate with Digital knowledge in order to create digital society. In
other words, there are two important dimensions in this phase to be included: digital
capabilities and digital leadership.
(ii) Evolving and Transformation Stages, the digital infrastructure will be maintained
(using automated projections) over two to three years. Furthermore, the Government
should ensure that the country has an optimal level of connectivity and provides cyber-
security services. As part of this stage, the government should also focus on
information management and analytics, as well as the protection of property and
wealth for business sectors, individuals and society.
(iii) In the Optimizing and Smart Nation Projection stages, the government is expected
to be able to handle the final product of the digital transformation process. This will
enable it to create an environment of interoperability within the public sector. It will
also encourage private companies to capitalize on the opportunities of Digital
Platforms and the Digital Environment. Furthermore, the government should also
develop a strategic policy plan beyond digitalization and the Smart Nation.
Table 1. Recommended Implementation Phases for Digital Transformation adapting Maqasid Sharia and
Islamic Development Management and adopting International Standards
Foundation and Evolving and Optimizing and Smart
Stages / Period
Planning Transformation Nation Projection
Projected year 2020-2025 2025-2028 2028-2033
Time Frame 5 Years 2-3 Years 5 Years
Focus Developing a digital Providing connectivity, Managing the
maturity strategy and a data management, and interoperability process
digital transformation cyber security services
process from the
beginning
Key Areas Business Process Information Management Automation & Execution
Transformation & Analytics • Workflow Mapping
• Identify Goals • Data Strategy & • Automation and
• Establish Baseline Management Prefill
Metrics • Cybersecurity • Automated
• Engage Stakeholders • Data Intelligence Operations
• Pilot Project / • Advanced Analytics • Agile Development
Scenario • Artificial Intelligence and Delivery
• Monitoring • Strategic Planning
Atique Tahir (2021) indicated that the most important and most basic of all
fundamental rights and liberties is the ‘Right to Privacy’ or ‘the privacy of an individual’. It is
the concern of all legal systems, civilizations, cultures and religions. As stated by Tsue Yap
Yussof (2022)
and Ameera Borhan (2022), the Government needs to amend and enact new law and policy
to protect the people and its governmental institutions from being a threat of cybersecurity.
According to Brunei Darussalam Government Official Websites (2021) 3 currently there are
eight (8) orders and chapters of law related to IT in Brunei Darussalam: -
a) Chapter 153 Official Secrets Act - An act to safeguard official and Government
information;
b) Chapter 194 Computer Misuse Act - An Act to make provisions for securing computer
material against unauthorized access or modification and for related matters;
c) Chapter 196 Electronic Transactions Act - An Act to make provision for the security and
use of electronic transactions, electronic communications, electronic commerce, and for
connected purposes;
d) Chapter 197 Anti-Terrorism (Financial and Other Measures) Act - Interpretation of a
Terrorist Act (Clause 2) to include “the action is designed to disrupt any public computer
system or the provision of services directly related to communications infrastructure,
banking and financial services, public utilities, public transportation or public key
infrastructure;
e) Chapter 180 Broadcasting Act - Internet Code of Practice - Act responsible for
broadcasting matters, which includes online content, to ensure that nothing is included
in any broadcasting service or content provider (including individuals) which is against
the public interest or national harmony or which offends against good taste or decency;
f) Telecommunications Order, 2001 (s38/01) - An Order to provide for the operation and
provision of telecommunication systems and services in Brunei Darussalam, and for
matters related with it;
g) Chapter 108 Evidence Act - An Act to unify within Brunei Darussalam the law relating to
evidence. This act touches on the admissibility of statements produced by computers as
evidence in any proceedings in court. [S 29/97] (Clause 35A); and
h) Copyright Order 1999 - The Order that defines computer programs, database of data or
other machine-readable forms, original by reason of selection or arrangement of
contents are considered as “literary work” entitled for copyright protection.
However, the specific laws in Digital Cyber Security and Digital Process have yet to be
endorsed. The Government should have taken a quick action in dealing with cybersecurity
and digitalization as indicated in Digital Economy Master Plan (2020) that want to ensure
safe environment in digital platforms. Besides the enactment of laws and regulations, the
Government should start to implement the monitoring organization of the laws or in short-
term solution is to utilize the existing body such as Authority for Info communication and
Technology Industry (AITI) and Cyber Security Brunei (CBS) as the main authority to
monitor cyber activities in digital platforms using national bandwidth connection.
The protection of individual rights is mandated by the Quran (Surah An-Nisa: Verse 135) and
is meant to ensure justice for all mankind, regardless of race, religion, or nation-state, not
only for the government and its people, but also for everyone else. In truth, providing justice
to all parties is one of the ways in which Allah's (God's) protection of the country can be
ensured from being unfair to certain types, especially minorities.
3 Refers to https://www.gov.bn/SitePages/Digital%20Government%20Strategic%20Plans%20and%20Legislation.aspx
‫ََي َأُّيه َا َّ ِإَّل َين أ ٰٓ َم ُنو ْإ ُكونُو ْإ قَ َّوإ ِم َني ِِبلْ ِق ْسطِ ُشهَدَ إء ِ ِ َِّلل َولَ ْو عَ ََل َأن ُف ِس ُ ُْك َأ ِو إلْ َو ِ َإدل ْي ِن َوإ َْل ْق َرب َِني إن يَ ُك ْن غَنِ ًّيا‬
ِ
‫ون‬َ ُ‫اَّلل َأ ْو َِل ِبِ ِ َما فَ َال تَت َّ ِب ُعو ْإ إلْه ََوى َأن تَ ْع ِدلُو ْإ َوإن تَلْ ُوو ْإ َأ ْو تُ ْع ِرضُ و ْإ فَا َّن إ ِ ََّلل ََك َن ِب َما تَ ْع َمل‬
ُ ِ َ‫َأ ْو فَقَ ًريإ ف‬
ِ ِ ‫َخب ًِريإ‬
O you who believe, be upholders of justice - witnesses for Allah, even though against (the interest
of) your selves or the parents, and the kinsmen. One may be rich or poor, Allah is better
caretaker of both. So do not follow desires, lest you should swerve. If you twist or avoid (the
evidence), then, Allah is all-aware of what you do (An-Nisa :135)
As part of this paper, we hope to help the policymaker assess the current state, as well
as make our policy a success, by improving the current state of policy, in this case, Digital
Economy Master Plan, and by making it easier for policy makers to plan, monitor, and
implement our recommendations. As stated in Surah An-Nisa verse 28, Allah (God) has made
everything (including planning, assessment, and management) easier, but men make it
challenging.
ْ ُ ‫ضَ ِعي ًۭفا أ ْْل َنسـ ُن َو ُخ ِل َق ۚۚ َع‬

ُ‫نُك ُ َُي ِف َف َأن أ َّ َُّلل ُي ِريد‬
ِ
Allah intends to make things easy on you. And man has been created weak (An-Nisa: 28)
Having someone choose to be the leader who has no knowledge in a certain field should have
presented a challenge. The paper therefore recommends the involvement of digital industry
players that have the capability, knowledge, and experience to examine policy directions
they know well as hinted by the Quran Surah Al-Qasas Verse 28. This paper offers a number
of recommendations relating to structure, phases, and the digital environment prior to the
establishment of a Smart Nation as stated in Figure C.
ِ ُّ ‫ت ٱستَـْ ِجره ۖ إِ َّن خْي م ِن ٱستَـْجرت ٱلْ َق ِو‬

ِ
‫ني‬
ُ ‫ى ْٱْلَم‬ َ ْ َ ْ َ َْ َ ُ ْ ْ َ‫ت إِ ْح َدىٰـ ُه َما يَـٰٰٓأَب‬
ْ َ‫قَال‬
One of the two daughters suggested, “O my dear father! Hire him. The best man for employment
is definitely the strong and trustworthy ˹one˺.” (Al Qasas: 28)
Figure 3. Digital Foundation to be improved
Yussof (2022)
CONCLUSION
This digital transformation ecosystem functions within the broader socio-economic
context of the nation. In particular, broad policies concerning trade, education, the business
environment, and innovation play crucial roles in enabling Digitalization adoption, effective
use, digital transformation, and economic impact. Given the externalities and network effects
of ICT investments, tax incentives or subsidies, appropriately targeted, can also play a role
in promoting adoption. With further and detailed research would certainly help Digital
Transformation process in Brunei Darussalam to be fully committed and the rate of success
can certainly be higher.
It is necessary to undertake a comprehensive and coherent assessment of the risks,
vulnerabilities, and outcomes of the other Digital Transformation models and digital
platforms, particularly social media platforms, in the context of growing online harm on a
global basis.
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Vol. 2 (2022) pp. 14-24
INCULTURATION OF PANJI CULTURAL VALUES IN AN

EFFORT TO STRENGTHEN THE CHARACTER OF
GENERATIONS IN THE 5.0 ERA
Setyo Yanuartuti, Joko Winarko, and Jajuk Dwi Sasanadjati

Universitas Negeri Surabaya, Surabaya, Indonesia
ABSTRACT
Technology developments have influenced the culture of people around the world. In-formation
technology in any part of the world will easily enter in other parts of the world. The Indonesian people,
who are known for their friendly character and uphold high social values, are gradually fading away.
Social media has become the consumption of generations in the 5.0 era. Social media has an influence
on changing the moral atti-tude of this generation. Indonesia has a Panji story that has high life values.
The current generation is less familiar with the story of Panji because no one tells stories while sleep-
ing in various forms of art and culture thal telling the story of Panji are also starting to disappear. The
purpose of this writing is to examine the process of inculturation of Pan-ji’s values as an effort to
strengthen the character of generations in the 5.0 era. This research method is a qualitative analytical
research with a phenomenological approach. The object of this research is art and culture which has
Panji values. The research sub-jects were teachers and artists who had inculturated Panji’s values, such
as in Jombang. Data collection techiques using participatory observation, in-depth interviews and doc-
ument studies. Creswell’s phenomenological analysis was used to analyze the data of study. The results
of study show that Panji’s cultural values are still relevan to be ap-plied to strengthen the character of
the current generation. These values include the value of heroism, dedication and struggle, fertility and
asceticism. Panji’s values really need to be instilled in children as the nation’s successor. Instilling the
Panji character can be done by passing on cultural arts to children from an early age. Through the
introduc-tion of the character of Panji in Sandur Manduro, masks puppet in Jombang, children
understand their value with the hope that they will emulate Panji’s character in social life. The Panji
character that has been embedded in the souls of children will be able to filter the speed of foreign
culture entering Indonesia.
Keywords:
Inculturation; Panji Cultural Values; Character education
INTRODUCTION
The world of technology and information has dominated the life of this na-tion.
Technology and information have indeed opened up knowledge, insight and knowledge
without boundaries. Everything can be accessed through technology. Technology and
information have dominated the times in the 4.0 era. Technology offers an attractive and
easy way to get information and communication. Technolo-gy also opens up opportunities
for economic development.
Inculturation of Panji Cultural Values ...
Social media such as Android cellphones, smartphones, iPhones and so on provide

attractive offers for anyone to be active in them. Social media has also be-come an addiction
that makes its users go a day without opening this tool, even children have been introduced
to it as a medium of entertainment since childhood. This social media is the first medium
considered by parents not to cry, so they want to eat, and so on in this millennial era.
Unintentionally parents have poisoned their children from an early age by using this digital
tool. Social media is the first thing children see when they wake up, because this media has
had an impact on changing moral attitudes and also children's mentality. No wonder children
in this era are very individual, tend to want to win alone, and have very low social atti-tudes.
It is time for the crisis of human character for children in this digital era to receive attention.
Era 5.0 is an era that is expected to bring a balance to the development of in-dustrial
technology (4.0) with the return of human values. Character education in Indonesia was
reconstructed to become the basis for children's education. Charac-ter education is really
needed by children as a medium of balance in dealing with the negative impacts of this digital
world. Ethics and aesthetic education should be strengthened as character education for
children. Ethical and aesthetic education can be found in arts education. Art education which
is loaded with character values, one of which is through value education that comes from
local wisdom.
Many local wisdom values are stored in traditional performing arts. The per-forming
art which is full of local wisdom values is the art of wayang. The central theme of wayang
performances is play. Plays or stories in wayang contain the fight between good (honesty,
simplicity, wisdom, order, harmony, peace) against evil (cheating, greed, arrogance, cunning,
chaos, evil), in which at the end of the story good almost always wins the battle. The moral
message is that doing good is al-ways more important than doing bad (Rohidi, 2014).
Wayang performances that have Panji cultural values include wayang gedog, wayang
beber, and wayang masks. Based on the genre, wayang gedog is in the mid-dle wayang genre
(the story is within the scope of the middle wayang story). Wayang gedog has unique
specifications in terms of the story or play being per-formed, the form of wayang puppets, as
well as the use of music and sulukan. Wayang gedog presents a story originating from Serat
Panji, with the core of the play regarding the meeting of the main character Panji
Inukertapati or Panji Asmar-abangun with his wife Dewi Sekartaji or Galuh Candrakirana
(Sunardi et al., 2013). Wayang beber is a puppet made on paper or cloth, drawn in one panel
for each sce-ne called Jagong. Only at the time of the performance are the puppets held or
un-folded by the puppeteer, to then be told in the language of the puppeteer. That is why it
is called Wayang beber (Kartiko, 2007). In the mask puppet show there are also those who
use the Panji story, but the puppet actors are humans or dancers.
Panji's cultural values originate not only in wayang performances but also in mask
performances. In Jombang there are two mask performances that have Panji cultural values,
namely the Jatiduwur mask puppet and the Sandur mask art. Panji's cultural values in the
puppet show lie in the characters and also the stories that are told. In the Sandur mask
performance, Panji's values lie in the character of the mask dance and the presentation of
sogolan, which depicts Panji's wanderings in the life of a farmer. Local wisdom is stored in
the recesses of the art elements of the wayang mask performance. In Jombang, there is a
puppet show which has local wisdom values that can be reintroduced to this generation.
Through understanding the character of the characters in the plays they perform, they can
be used as mate-rial in processing the feelings and mentality of this nation's children. The
question is whether art and culture teachers in Jombang already know and understand the
existence and values contained in this wayang mask.
Yanuartuti et al. (2022)
The formulation of the research problem is how are Panji's cultural values in Wayang
Topeng and Topeng Sandur Manduro? And what is the process of incultura-tion of Panji's
cultural values to strengthen the character of generations in the 5.0 era? The purpose of this
study is the cultural values of Panji in Wayang Topeng and Topeng Sandur Manduro and
their inculturation process to strengthen the character of generations in the 5.0 era.
Discussion of the formulation of the problem requires a theory of value, the concept of
Wayang Topeng and character education. Max Scheler (1974: 104), ex-plains that there are
four values namely; pleasure value, vitality value, spiritual value and sanctity value. In line
with Scheler's values, Notonagoro (1971: 1) ar-ranges values consisting of three, namely
material values, vital values, and spiritual values. Material value is anything that is useful for
human physical life; vital value is anything that is useful for humans to be able to carry out
activities or activities; while spiritual values mean everything that is useful for the human
spirit. This spiritual value is divided into four, namely the value of truth, the value of beauty,
the value of kindness, and religious value. The value of truth comes from human reason; the
value of beauty is based on human feelings; the value of goodness is based on the element of
human will; and religious values are based on human be-liefs and beliefs. These values are
recognized as a form of objective values whose existence does not depend on the observer.
The concept of value expressed by No-tonagoro is closely related to the needs of human life.
Basically in humans there is a relationship between the spirit and the body. The body
is material, while the spirit is immaterial. These two elements are human needs in life. To
fulfill physical needs such as food, clothing and shelter, material human activities are needed,
while to fulfill spiritual needs such as feeling like, happy, delicious, happy, calm, comfortable,
works of art are needed, even though works of art are sometimes no longer an aesthetic
expression of each -each individ-ual, but rather a creative expression of a society (Kayam,
1981:38).
A work of art as a creative expression of a society does not merely provide
entertainment, but will be able to provide inner peace and comfort. Peace and inner comfort
for every individual in society has been obtained through cultural symbols contained in
works of art. The cultural symbols of the community have been able to give rise to beliefs
and beliefs, which will then be used as guidelines or guides in their lives. Such cultural
symbols have values that make them useful in managing their lives for the better. These
cultural values can ultimately build human charac-ters for the nation and state.
Human actions and behavior in everyday life will reflect his character. The term
character comes from the Greek Charassein, meaning to engrave or carve. In the Big
Indonesian Dictionary (2008) the word character means psychological traits, morals or
character that distinguishes a person from others. The opinion of Imam Al-Ghozali (Hujjatul
Islam) that character is closer to morality, namely hu-man spontaneity in behavior, or
actions that have been united in humans so that when they appear they don't need to think
about them anymore. If beautiful and commendable behavior is born then it is called good
character, and if what is born is heinous behavior it is called bad character. A person's
behavior is his inner painting (Jalal; 2010).
Character is typical good values (knowing the value of goodness, wanting to do good,
actually having a good life, and having a good impact on the environment) that is ingrained
in oneself and is manifested in behavior. National character is the quality of national
collective behavior that is distinctive and good which is reflect-ed in the awareness,
understanding, sense of intention, and behavior of the nation and state as a result of the
thought, exercise of the heart, exercise of feeling and in-tention, and exercise of a person or
group of people.
Character education is a conscious and planned effort to create an atmos-phere and

process of empowering the potential and civilizing of students in order to build unique
personal and/or group character, both as citizens (National Policy for National Character
Development 2011-2025). Character education is needed for students in their position as
individuals, members of society as well as citizens of a nation-state. Character education is
also a continuous effort to educate children to be able to make wise decisions and practice
them in everyday life, so that they can make a positive contribution to their environment.
Character education is value education, character education, moral education, moral
education, character educa-tion which aims to develop the ability of students to make good
and bad decisions, maintain what is good and realize that goodness in everyday life
wholeheartedly.
Ki Hadjar Dewantara revealed that, "ethnicity" or character or what is called
"character" is "the roundness of the human soul" as a soul that is "based on mystic law".
People who have this ethical intelligence are always thinking and feeling and always use
measures, scales, and definite and fixed principles. A person's character can be known with
certainty because the character or character is fixed and certain. Virtue, character, or
character, means the union of thoughts, feelings, and will or will, which gives rise to energy.
As it is known that "mind" means thoughts - feel-ings - will, while "character" means
"energy". So "ethnicity" is the nature of the hu-man soul, from wishful thinking to incarnation
as energy. With this "morality" each human being stands as an independent human being
(personal), who can rule or control himself (independent, zelfbeheersching). This is a
civilized human being and that is the purpose and goal of education. So it is clear here that
education has the power to defeat the foundations of the human soul, both in the sense of
elimi-nating evil foundations and indeed they can be eradicated, as well as in the sense of
"naturaliseeren" (covering, reducing) "biological" evil traits. or which cannot dis-appear
completely, because it is united with the soul (Dewantara, 2009).
Ki Hadjar Dewantara said that education is a cultural effort that intends to provide
guidance in the life of the growth of the child's body and soul so that in their personal nature
and the influence of their environment, they gain physical and spiritual progress towards
humanity (Suratman, 1987: 12). What is meant by hu-mane adab is the highest level that can
be achieved by humans who develop during their life, meaning that in an effort to achieve
one's personality or one's character, then humane adab is the highest level.
All of these communities of character should provide an example, interven-tion,
habituation that is carried out consistently, and reinforcement. In other words, character
building requires the development of exemplary behavior which is transmitted, intervention
through a process of learning, training, continuous habit-uation in the long term which is
carried out consistently and strengthening. The character values that need to be instilled in
children are universal values in which all religions, traditions and cultures certainly uphold
these values. These universal values must be able to become glue for all members of society
even though they have different cultural, ethnic and religious backgrounds. Cultural values
become local wisdom that respects and accepts differences. These cultural values can make
human beings who respect each other, tolerate and respect one another.
METHOD
This research is a critical analytical qualitative research. The approach used in this
research is phenomenology. The object of this research is the Jatiduwur Mask Puppet and
the Sandur Manduro Mask, with research locations in Jombang district. The data sources
come from informants consisting of the puppeteer Moh Yaud, Yayak as the dancer, Mbah
Saripan as the puppeteer of the Mask Wayang, Nasrulillah as the Jombang humanist, and
Heru Cahyono as the head of the Jombang culture section. Sources of data also come from
performance events that have been carried out by the Tri Purwa Budoyo mask studio group.
Data also comes from existing libraries in the form of research results, books and other
documents such as videos of pre-existing performances, photographs and so on.
The techniques used to collect data in this study are direct and indirect ob-servation,
in-depth interviews, and document studies. Direct observations were made by watching
several Wayang Topeng performances which this year will be held on March 24 2021 and
September 25 2021. On March 24 they performed the play Wiruncana Murca, while on
September 25 they presented the play Patah Kuda Narawangsa. In-depth interviews were
delivered to resource persons, especially artists. Actions or behavior, speech and ideas
(patterns) of the actors are data that can be obtained from resource persons. A document
study was conducted to check the data that had been obtained from observations and
interviews.
Data analysis using the Creswell Technique. Creswell has stages of data analysis: (1)
data organization, (2) Reading memoings, (3) Describing data into codes and themes, (4)
Classifying data into codes and themes, (5) interpreting data, (6) Pre-senting and visualizing
data (Creswell, 2015).

The issue of value is a difficult thing to understand because it is abstract. However, in
axiology it is explained that a value is related to anything or object that is considered
valuable, at least three basic characters, namely parasitism, polarity and hierarchical. The
characteristic of parasitic value means that value as a quality has the most basic
characteristic, namely that it cannot exist without the support of another object that forms
its basis. Polaris value means that value is present in the possibility of two traits that are
opposite or contradict each other, such as the value of ugliness versus the value of beauty,
evil versus good, and so on. Values are hier-archical, meaning that values are arranged in
stages or have levels ranging from low to high (Sunaryadi, 2013).
1. Panji cultural values in Wayang Topeng Jatiduwur and Topeng Sandur Manduro
Wayang is a puppet theater performance art that is closely related to the life of the
Javanese people in general. Some Javanese people have known and understood wayang
to understand and even live it. There are several plays that seem to be a picture of human
life itself. The characters of wayang figures become role models in carrying out their
actions and lives and some even identify themselves as these figures. Wayang
performances are not just a spectacle but a giver of meaning in life. Therefore, wayang
performances are a source of value if the presentation can ex-press content artistically.
In this regard, Sutarno revealed that the values contained in wayang performances are
nothing but essential values in human life with the hope that these values can be
impregnated and practiced in the life of society, na-tion and state (Soetarno, 2007).
Wayang Mask is a masked drama dance performance in which the puppeteer
directs the performance and performs a certain play. In Jombang, there are wayang
masks, the only one from Jatiduwur Village, Kesamben District, Jombang. At first, the
local people called the mask gethonthong mask, some called the Buwur mask. It is called
the gethonthong mask, because the sound of the drum that accompanies the
performance sounds genthonthong-thong-genthonthong, while it is called the Buwur
mask because this mask is located in Jatiduwur hamlet which is also called Buwur
hamlet. Since 2001 this art has been called the Jatiduwur mask puppet on the grounds
that this performance is orchestrated by a puppeteer and performed by masked dancers.
The name Jatiduwur was given by Supriyo, who once revitalized and succeeded in
introducing it outside the Jombang area, so the name Jatiduwur wayang masks shows
that this mask puppet originated and became an expression of the Jatiduwur people.
Objectively, the essential values in the Wayang Topeng Jatiduwur performance that
are most easily understood by the public today are the values contained in the story.
Meanwhile, the essential values that are still implied in the performance symbols are
difficult for the public to digest, especially the current younger genera-tion, who are not
used to reading and feeling and even living the meaning that they still have to think about
first.
Panji's story is a romance story which is of course interesting to tell to the younger
generation like today. Panji's love stories with all their twists and turns are interesting
to work on and present to the public while still prioritizing eastern val-ues. Making love
with manners and order in accordance with the norms and ethics that have become the
rules of this nation can be described in Panji's story. The Jatiduwur mask puppet show is
a very appropriate medium for conveying good values or moral values as well as religious
values. These values of goodness and religious values are implied in the Panji story which
is reflected in the symbols of the masks, movements and also the plot of the story. As it
is known that in the Panji story there are the characters Panji and Dewi Sekartaji whose
characters contain essential values that can be used as role models for today's young
generation. In the play Panji always has values such as:
a. Heroic Value
Panji's stories, any play, shows that Panji's characteristics signify the noble values of
a hero. This can be seen universally found and applies to every era, namely his
charming appearance, humble demeanor, firm will, high self-esteem, courage and
unafraid to face danger. He loved his people, was always just, honest, and pious, and
patient, not vindictive. Panji's physical description supports his noble character and
behavior. In his outward form he is like a cupid, has a beautiful face, captivates
anyone who looks at him, and no one can match him (Baried, et al, 1987: 197-198).
In the Jatiduwur mask puppet show as well as the Sandur Mask, Panji's nature and
character is depicted in the shape of the mask. Iconographically, the shape of the
Panji Inukertapati mask has an eye shape. The eye line is elongated and has a narrow
hole. The shape of the eyeballs is small and flat, giving the impression of a calm, cool
and calm face. This eye shape in wayang kulit figures is called liyepan. As for the
nostrils on these Panji masks, there is almost no difference from one another, that is,
they are like the tip of a knife that tapers downwards. The shape of the mouth,
especially the small upper and lower lips with a mouth line that gives the impression
of a slight smile, matches the shape of the mouth.
b. Fertility value
Prince Inu Kertopati's meeting with Dewi Sekartaji is a symbol or symbol of the
meeting of two loves who are destined to meet and establish love. The fruit of the
love of the two couples is often referred to by the Javanese as kawit seeds. The seed
is a seed, and kawit is the beginning or beginning, which means it is the seed that
starts the birth of a child. This kawit seed is interpreted as a fertility value. This
fertility value has been believed by the farming community for a long time and is still
relevant to convey to generations, that the name of a mate is one of God's destiny
that will definitely be found, so for the younger generation this is a lesson or
education that meeting men and that woman is sacred because it is God's will, which
is not to play around.
The play that was successfully revitalized in the Jatiduwur mask puppet show was
the Patah Kudanarawangsa play. This play tells the story of Panji Inu Kertapati's
meeting with Dewi Sekartaji, who previously left the kingdom because Panji Inu
Kertapati was hit by a Wadal-werdi spell that had bewitched her to be-come Dewi
Sekartaji and came to Inu Kertapati. However, the match will not run away, through
Dewi Sekartaji's disguise as Patah Kudanarawangsa finally meets Panji Inu Kertapati
again. The meeting of these two figures has been ingrained in the hearts of the
Javanese people in general and the Jombang people in particular as a symbol of
fertility.
c. The value of sacrifice or service to the country
One of the plays in Panji is Panji Reni. Panji Reni's play has a love story be-tween
Panji Inukertopati and a daughter named Angraeni or Reni. Meanwhile Raden Panji
Inukertopati was betrothed to his own uncle's daughter from the Daha (Kediri)
kingdom named Dewi Sekartaji. Panji and Reni's love story cannot be separated and
they ask their parents to marry them off. However, Panji's mother did not approve
of this relationship and finally ordered Kertala to take Angraeni to the forest and sent
Panji to meet her parents. In the middle of the forest, Raden Kertala could not bear
to kill Angraeni. However, Angraeni understood what Kertala really meant. Angraeni
was very aware of the relationship that actually was not approved, and because the
relationship would also lead to the split of the two countries, namely Jenglala and
Kediri, because Panji Inkertopati and Dewi Sekartaji could not be unit-ed. It was for
the sake of reuniting the two countries that Angraeni seized the keris that Kertala
was carrying and stabbed it into herself so that she died. However, it is said that his
soul will enter Dewi Sekartaji's body which will eventually reunite with Raden Panji
Inukertopati. It is this value of Angraeni's sacrifice that can be applied as character
education for the younger generation to be willing to sacrifice for the unity and
integrity of their country.
d. The Value of Tapa Brata
Tapa brata is a person's behavior by controlling lust or acting. Tapa brata is a form
of one's practice to master the body in order to achieve spiritual perfection. This kind
of behavior is often referred to as immorality. Sartono Kartodirjo in Pu-jaswara
interprets mesu mind as a form of intellectual asceticism which includes mental-
spiritual discipline, namely a form of cognitive perfection in all its aspects, both
logical, critical, analytical and discursive (Pujaswara, 2014:64).
It is true, that Patah Kudanarawangsa has done meditation by folding his arms
together and concentrating on covering his nine holes solely to cover up his inner
anger or lust so he can see what is good and what is not good. The value of spiritual
teachings like this is believed by the Javanese people to be a very important behav-
ior to learn (Pudjaswara: 2014).
In today's era, the form of tapa brata is not by meditating in the forest, but tapa brata
is interpreted as a step of fasting to restrain lust not only to eat and drink but lust by
covering the five senses against things that are not good. The purpose of fasting, as
contained in Islamic teachings, is that this exercise or asceticism aims to control
emotions, to train concentration so as to achieve inner spiritual perfection, by
obtaining inner peace. Values like these are very much needed as life teachings for
the current generation in building their mentality and character so that they have
good morals, avoiding anarchist actions like what teenagers have been doing lately.
This asceticism value is also an educational value that can be applied to children in
schools, therefore the play Patah Kudanarawangsa in particular and Panji in general
are very relevant to be applied to educate today's young generation. Thus the revi-
talization of the Jatiduwur Mask Puppet show with Panji plays can be made more
attractive so that it can be liked by the younger generation so that it can help organ-
ize them mentally and spiritually (Yanuartuti, 2020).
There are still many other essential values from the Panji story that are rele-vant to
be conveyed and studied so that society in general and the younger genera-tion in
particular can take these values to be understood and applied in their daily lives. The
hope is that it can influence the character and attitude of behavior in so-cial and state
(Nurcahyo, 2017).
2. Inculturation of the Flagship Cultural Values for Character Education

Literally enculturation is a process of acculturation, according to Koentja-raningrat
the process of enculturation is a process of learning and adjusting one's mind and
attitude towards customs, the system of norms, and all the rules con-tained in one's
culture (Koentjaraningrat, 1975). Inculturation is a cultural process that occurs when
two cultures meet and one culture adds values to the other cul-ture. There are two
factors involved in the inculturation process, namely the local root culture and the
individual's culture of origin. Internationally, there are three cultural processes, namely
inculturation, acculturation, and modernization. What is meant by local culture is the
whole of human life and its results which have local characteristics, which include
mindsets, language, values, arts, customs, clothing and so on (Windi, I. Marsana, 1997:20,
quoted from Farisa, 2007:17).
Character is the application of good values in the form of action or behavior. Factors
that influence the formation of character include morals (good and bad traits), religion,
policies, laws, history, values, manners, manners, in a particular environment or
community or tribe. Based on this, character cultivation can be done by socializing,
internalizing values originating from local culture and building human character
(Sunaryadi, 2013).
The value factor is a very important thing that must be instilled as a role mod-el for
students in everyday life. The inculcation of Panji values is related to a per-son's mental
development so that his character is formed. Noble values are positive values related to
human ethical and esthetic aspects, as a product of experience and wisdom that has been
passed down from generation to generation. These values come from culture, religion,
beliefs and so on. Character building can be done in the family environment, in formal
and non-formal education as well as in community activities. Therefore, Panji's values
need to be socialized which includes both the introduction of good values and how to
neutralize bad values so that they become good. Dissemination and neutralization of
these values requires selection of media and clear targets so that everything runs
effectively and efficiently. Print, electronic, traditional media and the government must
be strategic partners.
Javanese people have always had patterns in character education through cul-ture,
including the arts. Art is a medium of expression and means of communication to convey
the noble values of the nation's culture in order to form good character. Wayang kulit
performances are a communication medium that illustrates how to act and behave as
human beings who respect one another, respect each other, un-derstand each other
which then creates a spirit of nationalism. Through the charac-ters of wayang figures,
noble values can be instilled in Javanese people who priori-tize unity among themselves.
The character of the protagonist and antagonist is not a value difference, but in that
difference they are a unit. The Pandawaa figures will be complete in value and must be
followed by the Kaurava figures, the Rama char-acter is always accompanied by the
presence of the Ravana character as well as the Panji character who is always present
together with the Klana character. The pres-ence of good and bad figures is always
brought together as a sign that the difference is a unity (Solichin et al, 2011).
The Jatiduwur mask puppet and the Sandur mask are arts that are full of values
such as the value of heroism, the value of fertility, the value of sacrifice and dedica-tion,
as well as the spiritual value of taba brata. This art is currently not in great demand by
the public, however, these values still have relevance for instilling no-ble values to shape
the character of students. In the past, character building could be done through wayang
mask performances by watching the show all night or all day. At this time the noble
values in the symbols of performances such as in the story, and the characters, through
the symbol of the mask, as well as the symbol of movement and the structure of the
performance can be in a different form of per-formance.
Values can be adopted in new forms, with media that are adapted to the current
conditions of technological development. Visual media that can be realized from various
techniques can be given to students by incorporating values in the charac-ters. Likewise,
interesting performance media that are in accordance with the condi-tions of today's
children can be chosen as the delivery of character values. Mask wayang performances
which generally take 3-4 hours can be rearranged with a new structure by condensing
stories. The development of the story structure can also be done by creating a new
structure while still borrowing the Panji characters which are embodied in the form of
modern drama performances, and so on. There are still many ways that can be done to
take the values in the puppet mask show to be in-stilled in students at this time. Through
arts and culture education, local content education, literature education local cultural
character values can be included and can be socialized and instilled in students.
Ruratman explained that good character education must involve not only as-pects
of "good knowledge" (moral knowing), but also "feeling well" or "loving the good" (moral
feeling), and "good behavior" (moral action). ). So character education is closely related
to "habit" or habits that are continuously practiced and carried out. Because character
education is a habit, the formation of one's character re-quires communities of character
consisting of families, schools, religious institu-tions, media, government and various
parties that influence the values of the younger generation (Suratman, 1987).
In the context of character education, Panji's cultural values can also be carried out
through a habituation process for students. This value is adopted to be applied in daily
actions in his life. Thus children are taught by understanding the concept of good and
bad values, and also through the application of behavior in speaking, be-havior towards
older people, being polite to anyone, and being modest.
Character education is not just teaching what is right and what is wrong, more than
that character education instills habits (habituation) about which things are good so that
students become aware (cognitive) about what is right and wrong, able to feel (affective)
the values that are well and used to do it (psychomotor) (Su-ratman, 1987). The
fulfillment of this character education can be through local con-tent. This local wisdom
will also be able to teach students to be able to live in the community environment where
they are.
As also revealed by Rohedi (2014) that local wisdom will continue to play its role
as a value system that is used as a reference in fulfilling life's needs if it is maintained and
present in operational social institutions, as a system of norms and roles that are felt to
be mutually beneficial, for members of the community who be a supporter.
Character strengthening for these children is done by inculturation. Panji's values
that are still relevant are introduced to students through various activity programs.
Teachers together with artists under the auspices of the Education and Culture Office of
the Jombang Regency conducted training activities, introductions to students, mass

mask dance performances which were attended by elementary, middle and high school
students. Inculturation is also carried out through the Car-nival Culture Jombang (CCJ)
program whose form of activity is the holding of carni-vals or thematic parades. Carnival
participants must choose cultural arts that have been determined by the committee,
including sandur mask art and Jatiduwur Mask Wayang.
Children who previously did not know Panji-based cultural arts through activi-ties
that were not merely practicing dance, but through parade activities the chil-dren
became happy to do it. Behind the children's participation in this carnival activity,
children begin to know and understand the theme of the story that is being told. Thus,
they will understand Panji's cultural values, which can be emulated in the life of society,
nation and state.
CONCLUSION
Indonesia has a variety of traditional arts that have local wisdom values. The puppet
shows and the sandur masks reflect Panji's cultural values which are very important to instill
in children in Jombang in this 5.0 era. The process of incultura-tion of Panji's cultural values
is carried out by introducing, by providing an appre-ciation experience to children through
art learning at school. Mask Sandur and wayang mask are traditional arts full of Panji
symbols and values that are still rele-vant to be instilled in the younger generation. The
characters, in the structure of the play, in the symbols of masks and so on imply heroic values,
fertility values, devo-tion and sacrifice values as well as spiritual values or ascetic values
such as tapa brata values. Panji's values are still relevant to be applied in education today.
Pan-ji's values can be used for character education media for students in an effort to maintain
balance in dealing with real life in social society in the 5.0 era.
ACKNOWLEDGMENTS
Acknowledgments are extended to DRPM for funding this research. Likewise for Unesa
through LPPM which has managed research and community service activi-ties for lecturers.
Thanks also go to the Tri Purwa Budaya Mask Studio and the San-dur Manduro Mask Group
in Jombang who have agreed to become partners in carry-ing out this research.
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Vol. 2 (2022) pp. 25-30
THERAPEUTIC COMMUNICATION OF RELIGIOUS

COUNSELORS OF THE MINISTRY OF RELIGION TO DRUG
ADDICTION PATIENTS AT THE REHABILITATION
INSTITUTION FOR PREVENTING NARCOTICS ABUSE
(LRPPN) BANYUWANGI
Nur Hafifah*, M. Rizqon Al Musafiri, and Agung Obianto

Darussalam Blokagung Banyuwangi Islamic Institute, Banyuwangi, Indonesia
ABSTRACT
This study aims to determine the application of therapeutic communication to the Religious Counselor
of the Ministry of Religion for drug addiction patients at the Banyuwangi Narcotics Abuse Prevention
Rehabilitation Institute (LRPPN). Researchers use social penetration theory to determine the right
strategy in handling patients with drug disorders. This theory is used to help understand the client in
expressing the problems that occur. This concept also emphasizes the closeness of the relationship so
that it is more optimal in identifying the problems faced by clients. This study used a descriptive
qualitative method with the subject of this study being the Religious Counselor from the Ministry of
Religion. Research subjects were determined by brief observation at the beginning and the criteria set
by the researcher. Data collection techniques using observation and interviews. Observations were
carried out by means of field surveys and observing research targets. Interviews were conducted using
the In Deep Interview method. The results of this study explain the stages of treatment carried out by
religious counselors in treating drug addiction patients.
Keywords:
therapeutic communication; Religious Counselor; Drug Patient; LRPPN Banyuwangi
INTRODUCTION
Guidance and Counseling is basically an important part of counseling related to Health
Institution services. Counseling services for Health Institutions are different from counseling
for formal educational institutions. This difference lies in the perspective of implementation,
handling techniques, implementation practices and shorter duration of time compared to
formal educational counseling (Bor, Miller, Latz, & Salt, 1998).
Implementation of counseling requires communication as an introduction in the
process of counseling services. Proper communication makes the client feel comfortable and
safe, so that the client can talk for hours with the counselor regarding the problem at hand.
Two people who are comfortable with each other can talk on different topics and even
though this communication seems trivial, it has a big impact on the client (Kusumawati,
2019).
Hafifah et al. (2022)
The key to a good relationship between resident and counselor is openness between
the two parties. Counselors with effective communication and skills will foster self-
confidence in residents, so that they will be more open in expressing the problems they face.
Communication is very effective for solving problems related to the illness and resident's
mental health (Syagitta, Sriati, & Fitria, 2017).
Therapeutic communication is a communication technique used to help someone
overcome emotional, mental, or physical problems (Muhith & Siyoto, 2018). This can be done
by listening carefully, providing emotional support, and providing useful suggestions or
solutions to problems at hand. Therapeutic communication can also be carried out by mental
health professionals such as psychologists or psychiatrists in counseling or therapy
(Afnuhazi, 2015).
Therapeutic communication is a communication approach that aims to help individuals
or patients overcome mental or physical health problems (Prasanti, 2017). This approach
emphasizes the important role of effective communication in the process of patient care and
recovery (Arda, 2019).
At first, therapeutic communication was developed by psychologists and psychiatrists
to help patients suffering from mental disorders (Siregar, 2016). However, along with the
development of medical science and technology, this approach has also begun to be applied
in various other health care fields, such as nursing, physiotherapy, and occupational therapy
(Hermawan, 2010).
One of the basic principles of therapeutic communication is active and empathetic
listening (Afnuhazi, 2015). This aims to understand the feelings, thoughts, and needs of the
patient as a whole. In addition, therapeutic communication also emphasizes the importance
of developing a relationship of mutual trust and assisting patients in identifying and
overcoming the problems they face.
This research was conducted at the Bhayangkara Indonesia Narcotics Abuse
Prevention Rehabilitation Institute (LRPPN BI) based in Banyuwangi Regency. This
institution focuses on treating residents who are addicted to drugs by using a rehabilitation
program. During the rehabilitation process, the resident maintains intense communication
with the seconded religious counselor. This study aims to determine the stages of
therapeutic communication carried out by religious counselors in the implementation of
consultations. Therapeutic communication is divided into four stages, namely the
preparation stage, the introduction stage, the working stage and the termination stage.
These four stages explain the processes carried out in therapeutic communication (Prasanti,
2017). This study aims to find out the four stages carried out by religious counselors at
LRPPN Banyuwangi.
METHOD
This research is designed with the type of qualitative research. Qualitative research
emphasizes the meaning and understanding of certain situations. The subject of this study is
a religious counselor who handles rehabilitation patients. There are 3 religious counselors
who handle patients. The location of this research was carried out at the Bhayangkara
Indonesia Narcotics Abuse Prevention Rehabilitation Institute (LRPPN BI) Banyuwangi. The
data collection technique in this study was using observation techniques and interviews
conducted with religious counselors. Observations were made by observing the counseling
process carried out by religious counselors. Interviews were conducted to collect data about
the techniques used by counselors in treating patients.
Ministry of Religion Religious Counselor Therapeutic Communication ...

Based on the results of observations and interviews with research subjects, the
researcher describes the findings in accordance with the methods and theories listed
previously. Therapeutic communication is communication aimed at healing patients carried
out by professionals (Purwanto, 2021). The Bhayangkara Indonesia Narcotics Abuse
Prevention Rehabilitation Institute (LRPPN BI) Banyuwangi has a religious counselor whose
job is to provide spiritual guidance to drug addicts who are being treated at LRPPN BI
Banyuwangi Regency. The drug abusers who are currently undergoing the rehabilitation
process at LRPPN are namedresident. The stages of therapeutic communication carried out
by the counselor are divided into four (4) stages.
the first stage or a very important preparatory stage is carried out before interacting
with the resident. It begins with the counselor doing self-examination to map out his
strengths and weaknesses. One of the methods used by AM religious counselors is self-
introspection by looking at one's own readiness for counseling.
Usually I do meditation or calm down before meeting with residents. I did this because
I tried my best to handle residents. I once did counseling when my psychological
condition was not fit, in the end I did not do counseling optimally. From that
experience, I always try to calm down before meeting with the resident.
The ML Religious Counselor said the same thing, who said that he always introspects
when dealing with residents. This process is done to reduce pressure and be more relaxed
when meeting residents.
I usually cool off before meeting the resident. The problem is that the resident uses
drugs as a result of the parents not listening to the resident's complaints. That's why I
always try to be completely prepared physically and mentally when meeting residents.
I don't want the residents to give up on meeting me and don't want to vent anymore in
the future. So that I really maximize my readiness as a counselor.
NL religious counselors also always prepare themselves before meeting residents. This
process is done so that he feelsfresh and maximum when providing counseling.
I always try my best and look fresh when I meet residents. The problem is when the
residents see that I'm not fresh, they will lack respect for us. Often curt in answering
when the counselor doesn't look fresh. Therefore preparation when meeting residents
is very important to do.
The answers from the three religious counselors indicated that in order to start a
counseling session with residents, it is necessary to be prepared both physically and
mentally. After the preparation stage has been carried out, it is continued with the
orientation stage.
The second stage is orientation or introduction. This activity is carried out for the first
time when the counselor meets the resident. The counselor must introduce himself first to
form a bond with the resident. In addition, this introduction is expected to increase closeness
and openness between counselors and residents. The purpose of this introduction is to open
up and trust each other between the counselor and the resident.
Statements from AM's religious counselors regarding the orientation stage in
therapeutic communication are described as follows.
Before I met the residents, I always collected their identity. Get to know me first so they
feel that I care about them. The resident sometimes feels insecure when he wants to
consult, therefore, this introduction is something I have to do. I usually start this
introduction with the things he likes. After that, I directed them to a more in-depth
counseling session. Do not forget I always make a contract in this introductory session.
I am targeting a meeting with residents so that they have a time limit to recover from
this rehab.
The answers from the ML religious counselor regarding the implementation of the
orientation or introduction stage were not much different from those expressed by the AM
religious counselor.
The acquaintances I do with residents I often start by gathering information about the
residents I will be counseling with. I did this activity to find out more about residents
and the initial conditions faced by residents. I did this process to identify residents
early. Once I didn't get enough information about residents, the results of my
consultation were a little less than optimal. Based on that experience, in the end I
always look for detailed information about the residents I will meet for counseling.
Don't forget to discuss the meeting contract with the resident. I emphasized this at the
beginning so that residents have awareness to recover from drug addiction.
The same thing was also expressed by the NL religious counselor. Acquaintance with
the resident must be maximized so that the resident fully trusts the counselor. So that the
problem that makes him addicted to drugs can be solved properly.
In introducing myself I always make light jokes so that the residents feel that we really
care about them. I used the information I got earlier to introduce the resident. I
separate this information between sensitive and general information. Because this
introductory stage is very risky if something goes wrong, it is usually difficult for
residents to work together to recover from drug addiction.
Based on the three counselors, it shows that the introduction stage is necessary in the
success of therapeutic communication carried out by the counselor. From gathering detailed
information about the counselor to drawing up an appointment contract indicating that the
resident has a time limit for recovery.
The third stage is the work stage which is the core of each stage of therapeutic
communication carried out by religious counselors. At this stage the religious counselor and
the resident work together to address the problems faced by the resident. Counselors are
required to really understand everything said by the resident both verbal and non-verbal.
Counselor experience and knowledge play a major role in the successful implementation of
counseling.
This stage the counselor must doactive listening to solve resident problems. Withactive
listening This counselor can identify problems faced, how to solve problems, evaluate
problems and alternative solutions to problems faced by residents. Feedback from the
counselor is an obligation that must be carried out by the counselor. The counselor needs to
provide feedback when the resident talks about his problem.
AM's religious counselor said that the working stage is the core of the entire
therapeutic communication being carried out.
Ministry of Religion Religious Counselor Therapeutic Communication ...
During the implementation of the core phase of counseling, I always try to listen
carefully to the problems faced by residents. I also observe verbal movements. The rise
and fall of the resident's voice in answering became my record. In addition, I also
observed the resident's gestures through non-verbal delivery. Because many things are
sometimes not conveyed verbally, but many are conveyed with body gestures delivered
by residents.
This statement is supplemented by the ML religious counselor stating that
Often I find that uncomfortable body gestures are an indicator for me to continue with
the consultation session or I decide to take a break. Even so, I still pay attention to the
resident's words because I am obliged to provide feedback so that the resident feels
that the problem has been given a solution.
The NL religious counselor gave the same answer, who gave an overview of the core
processes in this therapeutic communication
In this core stage, I often emphasize residents to be free to express what is their
problem. In addition to verbal and non-verbal delivery, I also pay attention to their
psychological condition. Often when we as counselors force ourselves to provide
feedback, it doesn't turn out as expected. That's why I always try to listen carefully and
give feedback when I feel it's needed.
Based on the answers from the three counselors, it can be concluded that the core
process of therapeutic communication in LRPPN Banyuwangi residents emphasizes verbal
and non-verbal answers. This is complemented by the resident's psychological condition
whether they need answers or just to be heard.
The fourth stage The process of the termination stage is divided into two, namely
temporary termination and final termination. The decision regarding this termination is left
to the resident and the contract that was made at the beginning. If it is necessary to add a
consultation session, it will be rescheduled.
Usually, in the final process of therapeutic communication, I give the choice to the
resident. I also see during the consultation sessions whether there has been a change
in attitude or if it has remained. This is our basis as counselors to make a temporary
termination or final termination.
Based on the answers from the religious counselor stated that the final decision for
termination was given to the resident with the consideration of the religious counselor. If it
is felt that the change is not optimal, it will be rescheduled for termination. If deemed
sufficient, the final termination is carried out and a recommendation is given to the head of
the Bhayangkara Indonesia Narcotics Abuse Prevention Rehabilitation Institute (LRPPN BI)
Banyuwangi Regency.
CONCLUSION
The stages in therapeutic communication carried out at the Bhayangkara Indonesia
Narcotics Abuse Prevention Rehabilitation Institute (LRPPN BI) consist of four stages. The
first stage is the preparation stage in which the counselor prepares himself physically and
mentally for counseling. The second stage is the introduction, namely the counselor
introduces the resident to establish emotional closeness so that the resident can express his
complaints to the fullest. The third stage is the work stage where the counselor is responsible
for helping solve resident problems by conducting active learning and providing appropriate
feedback on resident problems. The termination stage is the counselor's final decision
whether the resident's problem has been resolved or a new counseling session still needs to
be carried out.
REFERENCES
Afnuhazi, R. (2015). Komunikasi terapeutik dalam keperawatan jiwa.
Arda, D. (2019). Pengetahuan Perawat Tentang Komunikasi Terapeutik Di Rumah Sakit.
Jurnal Ilmiah Kesehatan Sandi Husada, 8(2), 74–78.
Bor, R., Miller, R., Latz, M., & Salt, H. (1998). Counselling in health care settings. Cassell
London.
Hermawan, A. H. (2010). Persepsi Pasien Tentang Pelaksanaan Komunikasi Teraputik
Perawat Dalam Asuhan Keperawatan Pada Pasien di Unit Gawat Darurat RS. Mardi
Rahayu Kudus November 2009.
Kusumawati, T. I. (2019). Komunikasi verbal dan nonverbal. Al-Irsyad: Jurnal Pendidikan
Dan Konseling, 6(2).
Muhith, A., & Siyoto, S. (2018). Aplikasi komunikasi terapeutik nursing & health. Penerbit
Andi.
Prasanti, D. (2017). Komunikasi terapeutik tenaga medis tentang obat tradisional bagi
masyarakat. Mediator, 10(1), 53–64.
Purwanto, N. Q. (2021). Pengaruh Komunikasi Terapeutik Terhadap Kemandirian Activity
Daily Of Living Pada Pasien Dengan Skizofrenia Di Ruang Intensive Psychiatric Care
Unit Wanita Rsj Dr Radjiman Wediodiningrat Lawang.
Siregar, N. S. S. (2016). Komunikasi terapeutik dokter dan paramedis terhadap kepuasan
pasien dalam pelayanan kesehatan pada rumah sakit bernuansa islami di kota Medan.
Syagitta, M., Sriati, A., & Fitria, N. (2017). Persepsi Perawat Terhadap Pelaksanaan
Komunikasi Efektif di IRJ Al–Islam Bandung. Jurnal Keperawatan BSI, 5(2).
Vol. 2 (2022) pp. 31-35
THE ROLE OF KEMBAR ARUM WATERFALL TOURISM ON

COMMUNITY WELFARE IN THE PERSPECTIVE OF IMAM
GHOZALI
Aula Izatul Aini, Komarudin A, and Dina Lutfiana

ABSTRACT
Kembar Arum Waterfall Tourism was a natural resource found in Songgon and was frequently visited
by tourists and has a role in the life of the tourism environment community. This study uses a qualitative
method with a case study research type. As for this research, it uses primary data sources in the form of
interviews with business actors and secondary data sources through the offices of related agencies in
the form of the Central Bureau of Statistics and Songgon District in Figures. The data analysis technique
used in this study was an interactive model. The results of the study indicate that the existence of tourism
contributes to the welfare of the business community because it was able to improve the quality of the
economic, social and cultural conditions of the community. The existence of tourism was considered
prosperous because it has been able to achieve the five basic Maqashid As-Syari'ah in the form of hifdzul
Diin, hifdzul Nasl, hifdzul Nafs, hifdzul 'Aql, and hifdzul Maal. This was in accordance with the welfare
aspect of Imam Ghazali. Even though the results of the study stated that it was in accordance with the
five aspects of Maqashid as-syari'ah, tourism still had mafsadah values and in implementing the hifdzul
Diin, hifdzul Nasl, hifdzul Nafs, hifdzul 'Aql aspects the role could not be felt directly. So that there needs
to be awareness from various parties in carrying out tourism production activities so that the balance
of life can be maintained in order to improve people's welfare.
Keywords:
The Role of Tourism; Welfare of Imam Ghazali
INTRODUCTION
Indonesia is an archipelagic country which has abundant beauty and natural wealth,
especially in the tourism sector. The tourism industry is considered the answer to facing
economic problems in Indonesia because it can provide many economic opportunities by
creating jobs, encouraging economic development and being able to maintain environmental
quality (Suwantoro, 2019, p. 37).
Murdiastuti et al (2014) in (Ramadanti, 2019) stated that the role of tourism in
development broadly has three aspects, namely the first economic aspect (sources of foreign
exchange, taxes), the second social aspect (creating jobs), and the third aspect culture
(introducing our culture to foreign tourists). As a source of income, according to Yoeti in
Tavana (2019) tourism is inseparable from the influence of the number of tourist visits. In
developing countries, tourism activities represent the largest share of the country's foreign
Aini et al. (2022)
exchange earnings and are an important vehicle for solving employment opportunities and
increasing the per capita income of the surrounding community.
East Java Province has a lot of hidden natural beauty that can be used as an object for
tourist visits. Especially in Banyuwangi Regency which has a lot of potential that can be relied
upon as a source of regional income. Songgon is one of the districts in Banyuwangi which is
located in the highlands, precisely on the slopes of Mount Raung. The sub-district which is
located far from the city center is one of the sub-districts that has the most potential for
beautiful natural tourism objects. Various kinds of tourism in the Songgon area are currently
busy being discussed and tourist destinations for both local and foreign tourists.
Of the many tourist objects located in the Songgon area, the one that attracts the most
tourists is the Arum Twin Waterfalls tourist attraction located in Sumber Arum Village. The
thing that causes Sumber Arum Village to become a research location is because Sumber
Arum Village is a village that is directly adjacent to the research object and is one of the
villages in Banyuwangi Regency which has various natural potentials with tourism
advantages, namely the Twin Arum Waterfall tour.
Everything must have its own role, including tourism, the problem now is that the Twin
Arum Waterfall Tourism has a role in the welfare of the community around the Twin Arum
Waterfall tourism? Then the role of tourism is in accordance with welfare in the frame of
Imam Al-Ghozali's thought? It was this question that prompted researchers to conduct a
study entitled The Role of Arum Twin Waterfall Tourism on Community Welfare in Imam
Ghozali's Perspective (Case Study of Sumber Arum Village Community, Songgon, Banyuwangi).
METHOD
This research uses qualitative methods, with the type of research Case Study,
Qualitative Research is a type of research that utilizes open interviews to examine and
understand attitudes, views, feelings and behavior of individuals or groups of people.
Bogdan & Biklen said data analysis techniques are efforts made by working with data,
organizing data, sorting it into manageable units, synthesizing it, looking for and finding
patterns, and deciding what to tell others (Moleong, 2007, page 331).
Miles and Huberman in (Sugiono, 2011) argue that qualitative research must be carried
out in cycles starting from stage one to stage three and carried out continuously until
complete, so that the data reaches saturation. In this study using interactive model
qualitative analysis. To present data so that it is easier to understand, the steps in analyzing
qualitative research data according to Miles and Huberman are as follows:
Figure 1. Components in Data Analysis

Source: (Sugiono, 2011)

Law No. 10 of 2009 on tourism explains that tourism is a variety of tourism activities
and is supported by various facilities and services provided by the community, businessmen,
government and local government, Tourism in Songgon District is the biggest asset in
Banyuwangi because it has 12 tourism potentials in it, various kinds including the Twin
Arum Waterfall Tourism which has beautiful Waterfall facilities and easy footpaths and is
The Role of Kembar Arum Waterfall ...
close to local residents' settlements. Tourism, which was built in 2017 and pioneered by Mr.
Supari Indari, is considered to have an important role in the life of the Sumber Arum village
community.
Tourism in the perception of several persons in charge and business actors of Arum
Twin Waterfall Tourism, Sumber Arum, Songgon, Banyuwangi as expressed by one of the
informants Mr. Supari Indari stated that tourism plays a role to economic, social and cultural
conditions. This is in accordance with the Hutabarat theory which states that:
The role of tourism, among others, isFirst, The role of the economy, namely as a source of
foreign exchange, increasing people's income and providing business opportunities.Second,
The social role, namely as job creation.Third, The role of culture, namely introducing culture
and the arts, and encouraging the preservation of the environment.
The people of Sumber Arum village are considered prosperous because they have been
able to fulfill their daily basic needs through the main livelihood in the form of lettuce
plantations and are supported by income through tourism. This is in accordance with
Fahrudin's opinion which explains that "Welfare is a condition in which a person can fulfill
basic needs, be it the need for food, clothing, shelter, clean drinking water as well as
opportunities to continue education and have adequate jobs that support the quality of life
so that free from poverty, stupidity, fear, or worry so that his life is safe, both physically and
mentally” (Fahrudin, 2012).
The welfare indicators according to Hermanita (111-112) areFirst, the amount and
distribution of income. This is evidenced that the people of Sumber Arum village have an
even income because their main livelihood is lettuce farming, while tourism is a side income
and not all people get a share in it. Equal distribution of income is also supported by the
existence of other business opportunities in the form of garments that accommodate young
people to channel their sewing talents.Second,education that is increasingly accessible.
Educational awareness needs to be built from an early age through internal and external
factors. Meanwhile, external factors that arouse children's educational enthusiasm are the
existence of a place that accommodates them to study with friends and the additional
motivation from well-known figures.Third,quality of health is increasing and evenly
distributed. Health is a factor for earning income and education. Therefore, this health factor
must be placed as the main thing to be done by the government. People who are sick will find
it difficult to fight for their welfare. Even health is not marked by how far the community is
from the health post, but how aware they are of understanding the essence of taking care of
their own health and that of their families.
Imam Al-Ghazali dalam kitabIhya' 'Ulum Ad-Diin argues that the well-being of a society
depends on the pursuit and maintenance of five basic goals, namely religion (ad-from), life
or soul(an-nafs), family or lineage(an-nasl), property orwealth (al-maal), and intellect or
reason(al-aql). Al-Ghazali emphasized the main goal of human life, namely to achieve good
in this world and in the hereafter (maslahat ad-din wa ad-dunya).
In this discussion, the author studies the role of the Arum Twin Waterfall Tourism for
the welfare of the community which is carried out in the village of Sumber Arum Songgon
Banyuwangi in terms of the thoughts of Imam Al-Ghazali, Al-Ghazali is one of the great
Islamic thinkers who was awarded the title Hujjat Al-Islam (Evidence of the truth of Islam)
andZaya Ad-Din (Religious jewelry). Imam Al-Ghozali has works including the science of
interpreting the Qur'an, the science of kalam,Ushul Fiqh, Fiqh, tasawuf, mantiq, falsafah, and
others.
Al-Ghazali dalam kitabal-Mustashfa min 'ilmi al-Ushul dividing human needs into three
parts, vizdharuriyat (primary needs),Hajiyat (secondary needs), andtahsiiniyat wa
tazyiinaat (complementary and complementary needs). Dharuriyah needs are needs that
Aini et al. (2022)
must exist for human existence or imperfect human life without fulfilling these needs
(Rohman, 2012). Needdharuriyah including clothing, food, and boards. If this need is not met,
it will threaten survival(al-baqa') human in the world.
In Sumber Arum, people who work as business actors in the tourism area consider
themselves to have a prosperous life because they increasingly feel that their economic
needs are fulfilled and that good social and cultural aspects are maintained in society, if this
is measured through the perspective of Imam Ghazali then it is considered sufficientUs'ulul
Khomsah,Even though in its achievement tourism is actually not something that is supported
by the Shari'ah because it existsmafsadah that happened. This is reinforced by the opinion
of Expert Sources that: Prosperity is the attainment ofMaqashid syar'iah and will happen if
fulfillproblem and leavemafsadah, as long as not yetdharurot then it's better to abandon it,
tourism is if possible, it's regulated too, if it's for business activities, it's fine, because the
economic element in religion is one of them by- Tijarohfor a prosperous life.
Based on the research that has been done, the role of Twin Arum Waterfall tourism on
the welfare of the Sumber Arum village community in the perspective of Imam Ghazali has
carried out aspectsMaqashid As-syari'ah formHifdzu Diin, Hifdzu Nafs, Hifdzu Nasl, Hifdzu
Malland Hifdzu Aql.The results of the study state that tourism plays an important role in the
economic, social and cultural conditions of the people of Sumber Arum Village and the
community of business actors who have reached a level of prosperity in the perspective of
Imam Ghazali.
The results of this study are in accordance with research conducted by (RAMADANTI,
2019) which states that tourism contributes to community welfare in the form of increasing
people's economic income, opening jobs and increasing public awareness about the
importance of education.
Welfare is a condition in which a person can fulfill basic needs, both the need for food,
clothing, clean drinking water, a place to live and the opportunity to continue their education
and have a job that supports the quality of life so that they are free from poverty, ignorance
and worries so that their lives are safe, peaceful both born and inner. These results are in
accordance with research conducted by Dini (2020) which states that the attainment of
welfare is measured through indicators in the form ofFirst, the amount and distribution of
incomesecond,education that is increasingly accessiblethird,increased and equitable quality
of health.
CONCLUSION
Based on the results of the discussion described in the previous chapter related to the
role of Twin Arum Waterfall tourism for the welfare of the Sumber Arum village community,
it can be concluded that Twin Arum Waterfall Tourism provides an important role for the
people of Sumber Arum village, Songgon, Banyuwangi, namely (1) The role of the economy
in the form of increasing the economy and equal distribution of income through the existence
of food stall business opportunities; (2) The social role in the form of job creation and social
awareness through tourism empowerment with the Tourism Awareness Group
(POKDARWIS); (3) The role of culture is in the form of introducing the culture and arts of
the Madurese people and encouraging the preservation of the environment through
sustainable habits of protecting the environment.
The role of the Twin Arum Waterfall Tourism for the Village Community of Sumber
Arum, Songgon, Banyuwangi is in accordance with the welfare aspectMaqashid As-Syari'ah
Imam Ghazali in the form ofhifdzul Diin, hifdzul Nasl, hifdzul Nafs, hifdzul 'Aql, hifdzul Maal.
These five aspects are felt by the community through increased economic, social and cultural
activities of the community. Even though tourism is actually not something that is supported
The Role of Kembar Arum Waterfall ...
by the Shari'ah, because it still existsmafsadah that occur and in the implementation of
business activities, aspectshifdzul Emphasis, hifdzul Nasl, hifdzul Nafs, hifdzul 'Aql their role
cannot be felt directly, the Sumber Arum village business community has met the prosperous
criteria seen from its business activities because of the aspectHifdzu Mall it is maintained,
but there needs to be awareness from various parties in carrying out production activities in
the tourism environment so that the balance of life can be maintained in order to improve
people's welfare. Apart from that, welfare, according to Imam Ghazali, is leaving corrupt,so
that activities in tourism should really be carried out according to Islamic rules.
REFERENCES
Fahrudin, A. (2012). Pengantar Kesejahteraan Sosial, PT. Refika Aditama, Bandung.
Moleong, L. J. (2007). Metodologi penelitian kualitatif edisi revisi.
Ramadanti, T. (2019). Dampak keberadaan objek wisata hutan pinus terhadap kondisi sosial
ekonomi pelaku usaha di wisata hutan pinus desa sumberbulu. Fakultas Ekonomi dan
Bisnis.
Rohman, A. (2012). Konsep Kebutuhan dan Keinginan Imam Al-Ghazali. Edu Islamika, 4(1),
149–167.
Sugiono, S. (2011). Metode Penelitian Kombinasi (Mixed Methods). Bandung: Alfabeta.
Suwantoro, G. (2019). Dasar-dasar pariwisata.
Vol. 2 (2022) pp. 36-41
ANALYSIS OF FACTORS AFFECTING LEEK PRODUCTION

IN TORONGREJO VILLAGE ON FARMERS WHO USE AND
NOT USE FARMER CARDS
Elif Elia Hasanah, Bambang Siswadi, and Sri Hindarti

Islamic University of Malang, Malang, Indonesia
ABSTRACT
Leek production from year to year is increasing due to the large number of farmers who switch farming
businesses from shallots to leeks because leeks are more profitable than shallots (Sholihah et al., 2018)
Torongrejo is one of the villages that has implemented a farmer card, but it is still not comprehensive
for all farmers. This study aims to determine the factors that affect leek production and to find out the
difference in the income of farmers who use farmer cards and not farm card users. The research method
uses quantitative and qualitative approaches. This research was conducted in April – June 2022, located
in Torongrejo Village, Junrejo District, Batu City. After sampling using simple random sampling, the
number of samples was determined purposively (intentionally) as many as 44 samples consisting of 20
farmers who used farmer cards, 24 farmers who were not card user’s peasants. The results of the
analysis showed a test value of f of 82.17 with a p-value of 0.000 so that simultaneously all variables
affect leek production. While the t-test, partially the variables that affect leek production are seedlings,
urea, za, manure. Labor variables and drugs have no effect on leek production. Based on an Independent
Simple T-test found a p-value of 0.010 which explains there is a difference in income between the
farmer's user and non-farm card user.
Keywords:
Leek production; Farm cards
INTRODUCTION
Leek is a horticultural crop cultivated in Indonesia. Batu City the production of leeks
from year to year is increasing. It can be seen from BPS data on leek production in Batu City
in 2018 52,984 Kw, in 2019 it reached 63,126 Kw. Torongrejo is one of the villages that is a
leek production area in Batu City. The large amount of leek production is caused by the
transition of leek farming to leek farming. This is due to the factor of leek production, one of
which is by the income of leeks, which shows a higher amount than leek income.
The farmer card is one of the efforts to improve the economic welfare of farmers,
through access to integrated banking services that function as deposits, transactions, lending
to subsidy cards (e-wallets). Batu City is an area that has implemented farmer cards, one of
which is in Torongrejo Village. It is certain that farmers who have a farmer card get a lot of
benefits but there are still many farmers who do not have a farmer card for various reasons.
Analysis of Factors Affecting Leek Production ...
Based on the above problems, the objectives of this study include: to determine the
difference in the income of farmers who use farmer cards and not farm card users and factors
that affect leek production.
METHOD
This research was conducted in Torongrejo Village, Junrejo District, Batu City in April–
Juni 2022. The sampling process used simple random sampling and the determination of the
number of samples purposively or intentionally as many as 44 samples.as many as 20 farmer
respondents who used farmer cards and 24 respondents were not farmer card users. The
data used is primary data and secondary data. Data analyses used include: Independent
simple t-test and multiple linear regression with Cobb-douglass approach.
Analysis The t-test aims to determine individual free variables against bound variables.
(Ghozali, 2007).
Statistical hypothesis:
H 0: m1 - m2 = 0
H1: m1 - m2 ≠ 0
Information:
μ1: average income of farmers using farm cards.
μ2: The average income of farmers is not a farmer card user.
Test criteria:
1. If the significance value is <0.05, it accepts H 0 and rejects H1, which means that
there is a difference in income between farmers who use farm cards and farmers
who are not users of farm cards.
2. If the significance value is >0.05 then it accepts H 1 and rejects H0, meaning that
there is no difference in income between farmers who use farm cards and
farmers who are not users of farm cards.
For factors affecting the production of leeks with the following equation model:
Y = b0 +b 1 x 1+b 2 x 2+b 3 x 3+b 4 x 4+b 5 x 5+b 6x6+b7d
Information:
Y = Leek Production (kg)
b0 = Constant
b = regression coefficient
X1 = Seedling (kg/ha)
X2 = Labour (HOK/Ha)
X3 = urea (kg/ha)
x4 = ZA (kg/ha)
X5 = Manure (sack/ha)
X6 = Medicines (Kg/Ha)
D = Farm card (1 = farm card user, 0 = non-farm card user
now)

Differences in Income of Farmers Users and Non-Users of Farm Cards
The difference in the income of farmers who use farmer cards and farmers who are not
users of farmer cards is also tested using a t test or independent sample test. This test uses
the minitab application and the test results are obtained as follows:
Hasanah et al. (2022)
Table 1. Two - sample t Farm Card Users and Non-Farm Card Users
N Mean StDev SE Mean
farm card users 20 82846611 10978411 2454847
Not a farm card user 24 69818587 20252761 4134078
Difference = mu (farmer card user) - mu (not farm card user)
Estimate for difference: 13028024
95% CI for difference: (3276946; 22779102)
T-Test of difference = 0 (vs not =): t-Value = 2,71 P-Value = 0,010 DF = 36
Source: personal documents, processed.
Based on table 1, the results of the t test using the Minitab application can be seen that
the P-Value value is 0.010, which means that the value is more <0.05. So, it can be interpreted
that the value can be said to be significant. From the test, it can be concluded that receiving
H1 means that there is a difference in income between farmers who use farmer cards and
farmers who are not farmers who use farmer cards. The difference can be seen from the
average income of farmers who use farmer cards of Rp. 82,846,611 / Ha while farmers who
are not users of farmer cards have an average income of Rp. 69,818,587 / Ha.
Factors affecting the production of leek farming

The production factors used for this study include: seeds (X1), labor (X2), Urea (X3),
ZA (X4), Manure (X5) medicines (X6). In analyzing the factors affecting leek production,
researchers used a model from the Cobb-Douglas production function. Based on primary
data that has been obtained from interviews and observations then tabulated and processed
using a minitab, the results of the regression analysis of factors affecting production in
Torongrejo Village obtained the following equation:
Y = b0 + b1 X 1+ b 2 X 2+ b 3 X 3+ b 4 X 4+ b 5 X 5 +b 6X6+b7D
Y = 2.21 + 0.456X1 - 0.0089X 2 + 0.224 X 3 + 0.0817 X 4 - 0.152 X 5 - 0.0132 X6 + 0.0376 D
Description:
Y : leek production
X1 : seedlings (Kg/Ha)
X2 : workforce (HOK/Ha)
X3 : Urea (kg/ha)
X4 : Per (kg/ha)
X5 : Manure (Sack/Ha)
X6 : medicines (Kg/Ha)
D : dummy
Table 2. Regression Results of Factors Affecting Bawan Daun Production in Torongrejo Village
Predictor Coef SE Coef T P BRIGHT
Constant 2,2063 0,1745 12,64 0,000
l bit/ha 0,45550 0,06389 7,13 0,000 5,100
l tk/ha -0,00894 0,03213 -0,28 0,782 7,169
l urea/ha 0,22351 0,05391 4,15 0,000 8,956
l per ha 0,08172 0,04719 1,73 0,092 9,229
l kndang/ha -0,15165 0,03723 -4,07 0,000 5,814
l drug/ha -0,01321 0,01623 -0,81 0,421 1,906
dummy 0,037558 0,009309 4,03 0,000 2,076
Source: personal data, processed
Based on the equation above, a constant value of 2.21 is obtained where it can be
known that leek production can be worth 2.21 if other factors are equal to zero. In addition
to the consta, there is also a coefficient value in each variable where the value can determine
if there is a change in the value of the variable. The results of the model feasibility test
(significance) of factors affecting leek production are as follows:
a. Concurrent Test (Test F)
F test analysis aims to determine the influence of individual free variables on bound
variables (Ghozali,2007). With criterion f calculate the > off table or significance value f <
0.05 at a 95% confidence level then accept H1 and reject H0. The hypotheses used are as
follows:
H0: independent variables have no significant effect on dependent variables.
H1: independent variables have a significant influence on dependent variables.
Table 3. Minitab F Test Results
Source DF SS MS F P
Regression 7 0,261864 0,037409 82,17 0,000
Residual Error 36 0,016390 0,000455
Total 43 0,278253
S :0,0213371
R-Sq :94,1%
R-Sq(adj) : 93,0%
Source: personal documents, processed
Based on table 3 it can be known that the calculated value of f is 82.17. The value of f of
the table is 2.31, so it can be known that the value of f count is greater than that of f of the
table (82.17 > 2.31). Similarly, with a significance value of 0.000 smaller than 0.05, in this
test it can be concluded that simultaneously free variables include seeds, labor, urea, za,
manure, and medicines that have a real impact on leek production in Torongrejo Village.
b. Coefficient of Determination (R2)

The coefficient of determination test (R2) serves to see the magnitude of independent
variables (seedlings, labor, urea, za, manure, medicines) explaining the dependent variable
(leek production).
Based on the results of the analysis in table 2, data on the value of R2 was obtained by
94.1%, which means the value of changes in the variable production of leeks. This value
means that 94.1% of the change in the leek production variable in Torongrejo Village can be
explained by all the free variables in the model. The remaining 5.9% is explained by other
factors outside the study.
c. Individual Test (T-Test)

The T test is useful for determining the effect of free variables that have been studied
individually on leek production in Torongrejo Village. Factors affecting the production of
leeks are seedlings, labor, urea, za, manure, medicines. so that the statistical test t is used
using the comparison of t table with t count with asusmsi H0 is accepted if the significance
value of the t test > 0.05 and H1 is accepted if the significance value of the t test is < 0.05,
based on the acceptance and repulsion criteria of the hypothesis with a 95% confidence rate
is as follows:
H0: there is no influence of independent variables (seeds, labor, urea, za, manure, and
medicines) on the dependent variables (leek production).
H1: there is an influence of independent variables (seeds, labor, urea, za, manure, and
medicines) on the dependent variables.
Based on the comparison of significance values, it can be concluded that the value of the t
test is as follows:
Hasanah et al. (2022)
1. The seed variable (X1) has a significance value of 0.000, the value is smaller than 0.05 so
it can be said by rejecting H0 and accepting H1. This can explain that seedlings have a
real influence on leek production in Torongrejo Village with a 95% confidence level. The
seed regression coefficient (X1) is 0.456. The figure is positive so that it can show an
influence that is in the same direction or directly proportional to the seedlings and leek
production. So, it can be said that if there is an addition of seedlings by 1%, the amount
of leek production has increased by 0.456%. This is in line with research (Hoar & Fallo,
2017) that seeds become a factor of production, even assumed if other variables are
considered fixed when there is an increase in the number of seeds the amount of
production is increasing.
2. The labor variable (X2) has a significance value of 0.782, the value is greater than 0.05
so it can be said by rejecting H1 and accepting H0. This can explain that labor does not
have a real influence on leek production in Torongrejo Village with a 95% confidence
level. Labor regression coefficient (X2) of -0.0089 The figure is negative. This influence
can be said that if there is an increase in labor use of 1%, the amount of leek production
decreases by 0.0089%. Labor regression coefficient (X2) of -0.0089 The figure is
negative. This influence can be said that if there is an increase in labor use of 1%, the
amount of leek production decreases by 0.0089%. This result means that the more labor
used, the lower the work productivity of a person, meaning that the labor used is more
than the amount of work, resulting in ineffectiveness in production. (Salim et al., n.d.) .
3. The urea variable (X3) has a significance value of 0.000. The value is smaller than 0.05
so it can be said to reject H0 and accept H1. this can explain that urea has a noticeable
influence on leek production with a confidence level of 95%. The urea regression
coefficient (X3) is 0.224. This figure is positive so that it can show an influence in the
same direction or directly proportional to the use of urea and leek production. This effect
can be said that if there is an increase in the amount of urea by 1%, the amount of leek
production has increased by 0.224%. These results are in line with research (Onibala
et al., 2017) the use of urea can increase the amount of production by 0.2144%.
4. The variable za (X4) has a significant value of 0.092. The value is greater than 0.05. So, it
can be said that it has no influence on leek production by accepting H0 and rejecting H1
when using a 95% confidence level, but it can be stated to influence leek production if it
uses a 90% confidence level. This is because the value of 0.092 is less than 0.10 so it can
accept H1 and reject H0. The regression coefficient za (X4) is 0.0817. The figure is
positive so that it can show an influence in the same direction or directly proportional to
the use of za and the production of leeks. It can be said that if there is an addition of za
as much as 1%, the amount of leek production has increased by 0.0817%. This result is
in line with research (Ma'arif & Widyawati, 2022) that Za fertilizer is a factor that affects
production every time there is an additional use of za fertilizer feeding will increase
the amount of production.
5. The variable manure (X5) has a significant value of 0.000. The value is less than 0.05. So,
it can be said to accept H1 against H0. Then it can be explained that manure has a
noticeable influence on the production of leeks with a confidence level of 95%. The
manure regression coefficient (X5) is -0.152. The number is negative. This influence can
be said that if there is an increase in manure use by 1%, then leek production decreases
by 0.152%. These results are in line with research (Sinabang et al., 2021) that the use
of manure is not a factor that affects production. Excessive use of manure will reduce
the amount of production so that it can be said to be inefficient.
6. The drug variable (X6) has a significance value of 0.421. The figure is greater than 0.05.
So, it can be known that the variable rejects H1 and accepts H0. That way medicines do
not have a noticeable effect on leek production with a 95% confidence level. The
regression coefficient of drugs (X6) is -0.0132. The number is worth a lot of money. So,
it can be said that if there is an addition of medicines as much as 1%, the production of
leeks decreases by 0.0132%. The results of this study are in line with research conducted
by other researchers, namely that drugs have no effect because pests that attack plants
are immune or resistant to toxins (Mustafa, 2022), so it can be concluded that farmers
often use the same drugs to deal with pests on plants, if pests have adapted, farmers will
increase the amount of use of these drugs.
7. The dummy variable has a significance value of 0.000. The figure is greater than 0.05. So,
it can be known that the use of farm cards has a noticeable influence on the production
of leeks. The dummy regression coefficient (D) is 0.0376. This figure is positive so that it
can show an influence in the same direction or directly proportional to the use of dummy
and the production of leeks. The effect can be said that farmers who use farm cards can
produce 0.0376% more leeks than farmers who are not farmers who use farm cards.
CONCLUSION
Based on multiple regression analysis applied using minitabs, in the f test, a value of
82.17 was obtained with a p-value of 0.000 so that simultaneously or together all variables
affect leek production. Meanwhile, based on the t test, partially the variables that affect leek
production are seedlings, urea, za, manure. Meanwhile, labor variables and medicines
partially have no effect on leek production. From the confidence value, farmers can optimize
income through the addition of variable inputs for seeds, urea, Za,
Based on the difference in income earned by farmers who do not have a farmer card,
they can take advantage of the farmer card program as a support for subsidized fertilizer.
REFERENCES
Ghozali, I. (2007). Multivariate Analysis Application with SPSS Program). Diponegoro
University Publishing Agency,
Hoar, E., & Fallo, Y. M. (2017). The Influence of Socioeconomic Factors of Farmers on Corn
Farming Production in Badarai Village, Wewiku District, Malacca Regency. AGRIMOR,
2, 36–38.
Ma'arif, M. I., & Widyawati, W. (2022). Analysis of Allocative Efficiency of The Use Of
Production Factors And Incomes Of Chicory Farming (Brassica Pekinensis L.). Journal
of Agricultural and Agribusiness Economics (JEPA), 6, 16.
Mustafa, S. (2022). Analysis of Red Chili and Watermelon Farming on Farmers' Income in
Sidodadi Ramunia Village, Beringin District, Deli Serdang Regency. 2, 11.
Onibala, A. G., Sondakh, M. L., Kaunang, R., & Mandei, J. (2017). Analysis of factors affecting
rice production in Koya Subdistrict, South Tondano District. Agri-
SocioeconomicsUnsrat, 13 No. 2A, 237–242.
Salim, M. N., Susilastuti, D., & Setyowati, R. (n.d.). Analysis of Labor Productivity in Potato
Farming. 16.
Sholihah, I. A., Syakir, F., & Hindarti, S. (2018). Socioeconomic factors that influence the
decision of farmers to switch from leek farming to leek farming in Torongrejo Village,
Junrejo District, Batu City. 6.
Sinabang, L., Anggraeni, D., & Aliudin. (2021). Production Elasticity and Efficiency of Using
Paddy Rice Production Factors at Various Levels of Arable Land Area in Tangerang
Regency. 3.
Vol. 2 (2022) pp. 42-49
STRENGTHENING HUMAN VALUES THROUGH SOCIO-

ECONOMIC DEVELOPMENT IN THE RELIGIOUS
MODERATION VILLAGE OF SIDOMULYO LUMAJANG
Muhammad Farid
xxxxx
ABSTRACT
Religion can actually be a strengthening element and can also be an element of division, based on how
its adherents place the religion they adhere to in the focus of thinking, behaving, and behaving in
interacting with other groups.The position of religion as a strengthening element contains a message of
peace in the current conditions and conditions of the nation, where the problem of religious and ethnic
motivated conflicts has not completely disappeared, recently, the conflicts that have occurred in some
areas are due to a lack of understanding and knowledge as religious people of the teachings of other
religions, in addition to their own religious teachings.This kind of situation can have the effect of
religious believers in question having narrow religious thoughts, eventually it is easy to blame different
religions.Therefore, the position of religion as a strengthening element is considered very important in
addition to realizing that peace is actually a fundamental message of dogmadogma Efforts to realize
tolerance and moderate attitudes in a plural society are very necessary to overcome conflict problems
motivated by culture and religion.This is in accordance with one of the villages in Pronojiwo district,
namely Sidomulyo Village. Sidomulyo Village is a village on the edge of Mount Semeru. The people in
Sidomulyo village live full of differences. There are four religions that go hand in hand, namely Islam,
Hindhu, Catholicism and Christianity which are essential differences in the community.The efforts made
by the sidomulyo village community in socio-economic interaction are by interacting as is generally the
community, the unique thing that distinguishes it is the social interaction between religious people
which is so harmonious. There are values of humanity and harmony that are upheld by the sidomulyo
community in social and economic interactions.
Keywords:
Religion; Tolerance; Moderate
INTRODUCTION
For now and in the future, the religious moderation movement promoted by the
ministry of religious affairs is finding its momentum. Framming religious moderation is
important in managing religious life in a plural and multicultural Indonesian society.
Interestingly, it turns out that all recognized religions in Indonesia also know the teachings
of religious moderation. In Islam, for example, there is the concept of washatiyah, which has
equivalent meanings to the words tawassuth (middle of the middle), i'tidal (fair), and
tawazun (balanced). People who apply the principle of wasathiyah can be called wasith (Edy
Sutrisno, 2019).
Strengthening Human Values Through Socio-Economic ...
In the Christian tradition, religious moderation is a way of interceding the extremities

of the interpretation of Christian teachings that some people understand. One of the tips to
strengthen religious moderation is to interact as much as possible between one religion and
another, between one sect and another within the religious community. Religious
moderation can also be seen in the perspective of the Catholic Church.In the Catholic Church
the term "moderate" is unusual. What is used is to be "open" to "fundamentalists" and
"traditionalists" (who reject renewal in the sense of the Catholic Church).
As for the Hindu tradition, the roots of the spirit of religious moderation, or the middle
way, can be traced back thousands of years. Era it consists of a combination of four Yuga
starting from Satya Yuga, Treta Yuga, Dwapara Yuga and Kali Yuga. In every Yuga Hindus
adapt their teachings as a form of moderation. In order to overcome the chaos of the times
and adapt the rhythm of religious teachings to the disposition of the times, moderation is
inevitable and becomes a historical imperative.
The religious practices practiced by Indonesian Hindus in modern times like today are
Puja Tri Sandhya and Panca Sembah. Both have been the main axis of the development of
Indonesian Hindu civilization since the formation of the Parisadha in the 1960s. The practice
of these two theologies is intertwined with many other Hindu religious practices. Art and
rituals are the support that enliven the Tri Sandhya Puja and Panca Sembah. (Auda, Jasser.
2013)
With regard to religious moderation, the most important teaching of Hinduism is
moral, that is, how to maintain harmonious relations between fellow human beings, which
is one of the three causes of well-being. Compassion is central to moderation in all religions.
In Buddhism the essence of the teachings of religious moderation can be seen from the
Enlightenment of the Buddha which came from Sidharta Gautama. He pledged his four
prasetyas, namely to try to help all beings, to resist all worldly desires, to study, to live, and
to practice the Dharma, and to strive to achieve Perfect Enlightenment.
Religious moderation is also deeply rooted in the Khonghucu religious tradition. The
khonghucu people who are junzi (faithful and noble in mind) view this life in the eyes of yin
yang, because yin yang is the philosophy, thought and spirituality of a Khonghucu devotee
who wants to live in dao. Yin yang is the Middle Attitude, not the extreme attitude. Something
less is as bad as something excessive. (edi sutrisno, 2019)
Indonesia must have its own way of thinking and reasoning so as not to be trapped in
the barriers of social spaces. At this point, socio-religious moderation as an integration of the
core teachings of religion and the state of a multicultural society in Indonesia can be
synergized with social policies taken by the state government. This awareness must be
raised so that this generation of the nation can understand that Indonesia exists for all.
In recent times, Indonesia's diversity is being tested, where extreme religious attitudes
are expressed by a group of people in the name of religion, not only on social media, but also
on the streets. Not only in Indonesia, but even the world is facing the challenge of having a
community that is exclusive, explosive, and intolerant in the name of religion. As it has been
seen that schools are like no man's space. That is, schools are a place to fight transnational
ideologies that often deny nationality. Infiltrating in the minds of students in the classroom
and outside the classroom so that there is a lack of understanding of nationality and the
strengthening of formalist religious understanding. Understanding religion half-way and
attaching importance to the outward appearance with religious formalities. (Darlis. 2017)
therefore, religious moderation must be embodied and even institutionalized in the
system and structure of the work of the satkers in the Ministry of Religious Affairs so that
the spirit is not attached to a mere Minister of Religious Affairs, because throughout its
Farid (2022)
existence, the Ministry of Religion will continue to get the mandate to manage religious life
in Indonesia.
METHOD
Research Methodology This research uses a qualitative approach between the
researcher and the object of his research as an interactive, inseparable and even
participatory process (Musianto, 2002). The type of research in this paper is qualitative
research. Qualitative research is one of the research procedures that produce descriptive
data in the form of speech or writing and the behavior of the people observed. Qualitative
research is aimed at being able to produce specific descriptions of speech, writing and / or
observed behavior of a certain individual, group, society, and or organization in certain
contextual circumstances that are studied from a thorough and comprehensive point of view
(Sujarweni, 2014). The data sources used in this study are primary data and also secondary
data. Primary data is data obtained directly from the results of the analysis that the
researcher conducted from the results of the observations at several places of worship in
Tangerang, documentation, and interviews with religious leaders, community leaders and
religious people. Meanwhile, secondary data is obtained from relevant journals, books, and
theses. Data collection techniques are carried out through literature studies, observations,
interviews and documentation. Data processing using descriptive analytical method, which
is a research model that seeks to decipher, record, analyze and analyze and interpret existing
conditions. The research has been carried out in Sidomulyo village since 2021.

Religious Moderation in sidomulyo village
An important element in the peaceful life of the nation and state is harmony. Harmony
is a social balance in society. Where the community is in a conflict-free situation. The creation
of this condition, indeed, is not easy to maintain for a long time. Throughout the history of
national life, disputes over religious disharmony have been difficult to avoid. Events such as
Poso and Ambon are examples of conflicts that have resulted in the destruction of the joints
of religious harmony that have been ingrained for a long time that must be avoided.
Infighting can occur at any time due to many interest factors that result in disharmony
of relations in the religious life of a region. The diversity of ethnicities, races, cultures, and
religions in Indonesia can also be a trigger for disputes. In general, religious harmony can be
started by adherents from the scope of the smallest organization for the growth of a religion,
namely the family. The internalization of the teachings of goodness of a religion can begin
here. Misunderstandings between younger siblings and brothers, parents and children,
nephews and uncles and the like can be resolved through the internalization of kindness
derived from the value of the religious teachings they adhere to.
The principle principle that God created male and female, each of whom has a different
disposition and character. Then arranged as husband and wife, continued to have a son and
daughter who were religious as well. Even though they are different, having the same
commitment is the key to unity in the midst of differences in character and character in the
family. The point of attitude that is put forward is an attitude of tolerance for the diversity of
character possessed. If the attitude of tolerance has been accustomed and upheld in the
family, it will certainly have an impact on the religious life of religion in society.
Such is the case in creating religious harmony. Inter-religious harmony is important to
realize unity of view in attitude, action, and responsibility and realize that society and the
state belong together. Based on the presentation in the previous chapter, it can be seen that
there is a phenomenon of inter-religious harmony in Sidomulyo Village. One of the hamlets
that shows the thick phenomenon of harmony is found in Kebon Senen, Besuk Cukit and
Krajan hamlets itself. There was almost no meaningful conflict in the three hamlets. If there
is a conflict, it can be handled by itself naturally. But this never happened. According to Mr.
Supriadi, a Hindu religious leader there.
Sidomulyo village has long been known as a village of religious harmony. It is
characterized by the presence of places of worship and adherents of different religions side
by side. Similarly, the activities of local villagers. Religious believers in the hamlet in
Sidomulyo Village are not awkward in their daily activities to fulfill domestic life. Catholics,
though a minority, can comfortably interact with the predominantly Muslim population of
the hamlet. So it is with hindus.
In worship activities, Christian houses and or places of worship, prayer rooms and
padmasana also stand and function along with the existence of their adherents. In these
three hamlets muslims, hindus and muslims have coalesced in the same cultural roots.
Christians/Catholics continued to wear traditional attire in their mass and worship
processions. Especially Muslims who do not hesitate to wear Hindu clothes. The atmosphere
of shoulder to shoulder dismisses differences of faith in Sidomulyo Village Religious
harmony in these three hamlets cannot be separated from the interaction between their
respective adherents. They are free to express worship in their daily lives without being
disturbed by the existence of adherents of their neighbors' religions of different faiths. To
unite them, sometimes different residents wear clothes worn by followers of their
neighboring religions. Naming children's names with typical names of cloth religions and
such.
This kind of custom solidifies harmony in the larger scope of religious harmony in the
region. The thing that cannot be ignored in the religious harmony in this village is the
difference between religious believers in one family. A child and father may be adherents of
a different religion than their other siblings. Not to be intentional but to exist with the
consciousness of each one. Again in the custom of small tgoleransi within the mini-family
sphere contributes to the harmony of religious religions in the three hamlets.
Until now, all three hamlets are inhabited by heterogeneous religious believers.
Therefore, tolerance in the association of life between religious groups in Sidomulyo Village
is not tolerance in religious matters alone, but in the entire scope of society. Tolerance that
has been built up since long ago makes Sidomulyo Village can be used as a model for other
regions in maintaining religious harmony, so that tolerance activists and leaders of religions
make Sidomulyo Village worthy as a place for comparative studies of other villages.
The reputation of Sidomulyo Village as an area with nuances of inter-religious
tolerance arouses anyone's interest in knowing more about the model of inter-religious
harmony in the village. For this purpose, the phenomenon of tolerance and harmony
between religious groups in Sidomulyo Village.
Religious Harmony in Sidomulyo Village

In general, religious harmony can be started by adherents from the scope of the
smallest organization for the growth of a religion, namely the family. The internalization of
the teachings of goodness of a religion can begin here. Misunderstandings between younger
siblings and brothers, parents and children, nephews and uncles and the like can be resolved
through the internalization of kindness derived from the value of the religious teachings they
adhere to.
The principle principle that God created male and female, each of whom has a different
disposition and character. Then arranged as husband and wife, continued to have a son and
daughter who were religious as well. Even though they are different, having the same
Farid (2022)
commitment is the key to unity in the midst of differences in character and character in the
family. The point of attitude that is put forward is an attitude of tolerance for the diversity of
character possessed. If the attitude of tolerance has been accustomed and upheld in the
family, it will certainly have an impact on the religious life of religion in society.
Sidomulyo village has long been known as a village of religious harmony. It is
characterized by the presence of places of worship and adherents of different religions side
by side. Similarly, the activities of local villagers. Religious believers in the hamlet in
Sidomulyo Village are not awkward in their daily activities to fulfill domestic life. Catholics,
though a minority, can comfortably interact with the predominantly Muslim population of
the hamlet. So it is with hindus.
In worship activities, Christian houses and or places of worship, prayer rooms and
padmasana also stand and function along with the existence of their adherents. In these
three hamlets muslims, hindus and muslims have coalesced in the same cultural roots.
Christians/Catholics continued to wear traditional attire in their mass and worship
processions. Especially Muslims who do not hesitate to wear Hindu clothes. The atmosphere
of shoulder to shoulder dismisses the differences in beliefs in Sidomulyo Village.
Religious harmony in these three hamlets cannot be separated from the interaction
between their respective adherents. They are free to express worship in their daily lives
without being disturbed by the existence of adherents of their neighbors' religions of
different faiths. To unite them, sometimes different residents wear clothes worn by followers
of their neighboring religions. Naming children's names with typical names of cloth religions
and such.
This kind of custom solidifies harmony in the larger scope of religious harmony in the
region. The thing that cannot be ignored in the religious harmony in this village is the
difference between religious believers in one family. A child and father may be adherents of
a different religion than their other siblings. Not to be intentional but to exist with the
consciousness of each one. Again in the custom of small tgoleransi within the mini-family
sphere contributes to the harmony of religious religions in the three hamlets.
Until now, all three hamlets are inhabited by heterogeneous religious believers.
Therefore, tolerance in the association of life between religious groups in Sidomulyo Village
is not tolerance in religious matters alone, but in the entire scope of society. Tolerance that
has been built up since long ago makes Sidomulyo Village can be used as a model for other
regions in maintaining religious harmony, so that tolerance activists and leaders of religions
so that tolerance activists and leaders of religions make Sidomulyo Village worthy as a place
for comparative studies of other villages.
The reputation of Sidomulyo Village as an area with nuances of inter-religious
tolerance arouses anyone's interest in knowing more about the model of inter-religious
harmony in the village. For this purpose, the phenomenon of tolerance and harmony
between religious groups in Sidomulyo Village.
Table 1. Interfaith Harmony of Sidomulyo Village

Although the minority of religious families is not
Population In one hamlet has a variety of
disturbed by the minority. On the contrary, the
Existence religious believers
majority do not feel superior to the majority.
Houses and places of worship Houses or places of worship that are established
Places of
stand according to the growth function according to their respective functions.
Worship
rate of their religion Active as his religious teachings command.
Religious
Free to worship at any time. Undisturbed in expressing his worship.
Believers
Interactions Does not hesitate to express his Mutual tolerance when different believers express
Between beliefs in his daily life their beliefs.
Religious Wearing clothes worn by other
Believers Part of the local culture.
religions.
Moderate Mind; Instrument of Moderation in Sidomulyo village

There is no particular characteristic about religious believers that distinguishes
between adherents from each other. The existence of residents' houses is the same as that of
other residents. This is different from village villages in other areas in Lumajang Regency. In
Tunjungrejo Village, Yosowilangun District, for example. The village has almost all of its
inhabitants protestant. They express their village by decorating the typical agamnya. Like
putting a cross sign on each fence of their respective homes.
Kampung Moderasi is a term that describes an area or place within a certain area
(within the scope of RT, RW, or kelurahan/Desa) whose community consists of several
differences, especially from the aspect of beliefs, beliefs, religion, race or others. They
consciously accept the differences that exist. The acceptance was due to his moderate
religious understanding. So that wholeheartedly to be able to provide benefits for
themselves, the environment, the community, society, nation and state. In the end, harmony,
tolerance and harmony are created.
The Moderation Village program will try to unite various differences, especially in
terms of religion or belief to respect each other and uphold tolerance. Later the Moderation
Village can be used as a role model for all regions in Indonesia regarding the beauty of a
sense of unity in various differences.
The Moderation Village program will try to unite various differences, especially in
terms of religion or belief to respect each other and uphold tolerance. Later the Moderation
Village can be used as a role model for all regions in Indonesia regarding the beautiful sense
of unity in various differences.
The "moderation village" located in Sidomulyo Village is formed naturally. Its existence
has been around for a long time. This moderation village has never been engineered or
programmed before by either the community or the local village government. Nevertheless
the existence of moderation itself is formed or formed naturally through instruments that
are naturally in society "The typical "moderate village" of Sidomulyo is formed naturally.
Naturally they have a moderate disposition. From that moderate character comes a
moderate mind that ultimately reveals moderate attitudes and actions."
These instruments include villagers who have moderate minds. Residents have long
grown up and live a mutual respect between religious differences in it. They do not question
the religious activities that their neighbors believe in when they express their worship.
Similarly, when Muslims express worship, it is also undisputed by Hindus, Protestants and
Catholics. They respect each other's respect for differences and also help in the activities of
worship of each of those beliefs.
The position of a place of worship that indicates the existence of a religion that is
pursued by or a religion that is believed by the local community is also the same. As in
general, a place of worship is a place where believers can gather to receive the spirit of their
own beliefs. A place of worship that has a spirit of moderation and is believed by its
adherents with a moderate mind must be the existence of the place in the midst of its
adherents. Being in the middle of a residence.
This suggests that the place of worship serves its adherents so close as close as the
veins in their throats. The function of a place of worship becomes felt at a time when its
adherents need spiritual exposure with their creator. So the function of the place of worship
Farid (2022)
is maximized when the scheduled visit to the place of worship is carried out and provides a
sense of peace for anyone who enters it.
Places of worship in Pronojiwo are also the same. The place of worship is located in the
vicinity of the residential area of its adherents. Take for example the temple built in the
hamlet of Senen garden. The temple was built by local residents who are Hindus. The
majority of places of worship are on the roadside of the village and around which many
Hindus live. So that they are not far away when they need the intake of spiritual spirits.
Similarly, Muslim residents in the same village, they set up a prayer room, both private and
village mushola. The mosque was in one of the houses of the residents who gave up a small
part of the land to establish the mosque. These mushollas were built independently by local
residents.
Unlike the mosque which has a range and is used for Friday prayers in congregations.
The mosque was established by local residents as the mother of the needs of the residents.
In general, this mosque occupies a larger area than the musholla. The position of the mosque
is in a more strategic place than the musholla. So that its capacity and function power are
wider than musholla.
What is typical in the village village in Sidomulyo Village is the process of building
prayer rooms, temples, Catholic and Protestant churches built together between residents
with different religious backgrounds. They helped each other to build the place of worship.
Putting forward the atmosphere of guyub is more important than others. Working hand in
hand to complete the construction of places of worship of each religion when needed is more
important than harboring jealousy of the beliefs of its neighbors as in other conflict areas.
This kind of atmosphere and nuance further glues locals from different religious
backgrounds. This also shows that harmony has been created naturally in hamlets in the
Sidomulyo Village area.
Table 2. Aspects of Diversity as a Background for Harmony.

Creed, race, religion, ethnicity and so on.
Adherents of different religions in Sidomulyo come from the same tribe. Namely the Javanese tribe.
The pastor, pastor in Sidomulyo came from outside the area who received an assignment from his
organization to Sidomulyo Village.
Kyai Islam and Hindu Rulers native to the son of the region.
Tabel 3. Instrumen Moderasi Khas Sidomulyo.

A moderate Places of worship located The process of building a musholla, a church
mind possessed around the residences of temple is carried out jointly by residents with
by citizens. its adherents different religious backgrounds independently.
CONCLUSION
Religious moderation promotes an attitude of openness to existing differences that are
believed to be sunnatullah and mercy for human beings. In addition, religious moderation is
reflected in an attitude that is not easy to blame let alone come to the paganism of people or
groups of different views. Religious moderation prioritizes brotherhood based on
humanitarian principles, not just faith or nationality.
Therefore, to actualize the concept of religious moderation in the context of a
multicultural community in Sidomulyo village as follows:
making Sidomulyo village a laboratory base for religious moderation. Sidomulyo
village is very appropriate to be a laboratory of religious moderation. As it is understood that
the Indonesian nation is a nation that has a variety of tribes and religions. Indonesia has a
unique peculiarity, but it is full of challenges. As for the strategic move; 1) Religious
moderation should be a concern for the government in creating the narrative of the National
Long-Term Development Plan (RPJPN); 2) Involving stakeholders: religious leaders,
community leaders, pesantren, madarasah and schools and other non-formal institutions in
strengthening human values, religious harmony values, and religious moderation; 3)
Develop religious literacy and interfaith education; 4) multiplying the practice of different
religious experiences so as to establish cooperation between religious believers.
Second, the approach of socio-religious moderation in religion and statehood.
REFERENCES
Darlis. 2017. Mengusung Moderasi Islam di Tengah Masyarakat Multikultural,
Jurnal Rausyan Fikr,Vol. 13 No.2
Hamid, Zainul, Ahmad. 2007. NU dalam Persinggungan Ideologi: Menimbang Ulng Moderasi
Keislaman Nahdatul Ulama. Afkar, Edisi No. 21.
Hasisah, Afifuddin. 2012. Islam: Eksklusivisme atau Inklusivisme? Menemukan Teologi Islam
Moderat, dalam Kontruksi Islam Moderat. Yogyakarta: ICCAT Press.
Prasetyo, Hendro. 1994. Mengislamkan Orang Jawa: Antropologi Baru Islam Indonesia.
Islamika No.3
Qomar, Mujamil. 2002. NU Liberal; Dari Tradisionalisme Ahlusunnah ke Universalisme Islam.
Bandung: Mizan.
Rahmat, M. Imdadun. 2003. (et al.). Islam Pribumi: Mendialogkan Agama
Membaca Realitas. Jakarta: Erlangga.
Shihab, Alwi. 2007. Islam Inklusif: Menuju Sikap Terbuka dalam Beragama.
Bandung: Mizan.
Tim Penyusun Kementerian Agama RI,. 2019. Moderasi Beragama.Jakarta: Badan Litbang
dan Diklat Kementerian Agama RI.
Vol. 2 (2022) pp. 50-57
GREEN SUKUK AS AN EFFORT TO FACE CLIMATE

CHANGE IN INDONESIA
Umi Suswati Risnaeni

Institut Agama Islam Syarifuddin, Lumajang, Indonesia
ABSTRACT
Climate change that is happening right now cannot be avoided by every country, including Indonesia.
Indonesia is an archipelagic country with a tropical climate, so it is very vulnerable to the effects of
climate change. Indonesia has a fairly high level of vulnerability to the impacts of climate change. This
vulnerability can be seen from the increase in Indonesia's Global Climate Risk Index (CRI) ranking over
the last two decades. In 2018, Indonesia began issuing a sharia financial instrument in the form of bonds
that combined the sharia system and targeted companies that were implementing environmental
principles. Green sukuk is here in Indonesia as a solution to address the problems of climate change in
Indonesia. Green sukuk is a sharia green investment that has new innovations to support efforts to
preserve the environment and achieve sustainable development in Indonesia. This study aims to analyze
the potential of green sukuk in Indonesia in dealing with climate change. The research method used is
a literature study. The results of the analysis in this study indicate that green sukuk have the potential
to be developed in Indonesia. Green sukuk have a major role in realizing sustainable development and
are able to realize projects that have resilience to climate change which is proven in the development of
green projects for drought management and flood mitigation.
Keywords:
Green Sukuk; Climate Change; Sharia Green Investment
INTRODUCTION
Environmental problems are no longer a problem for certain countries or even several
countries, but have become a responsibility of all countries in the world, both developed and
developing countries. One of the global environmental problems is the increasing rate of
global warming (Global Warming) which causes climate change (Climate Change). Global
warming occurs as a result of the long-term accumulation of atmospheric pollution due to
human activities, causing high concentrations of greenhouse gas (GHG) emissions into the
atmosphere at a very high rate.1
Indonesia is a developing country with the nickname as an archipelagic country which
is vulnerable to the impacts of climate change. Climate change has a major impact on extreme
weather which can result in an increase in the frequency and intensity of
hydrometeorological disasters. Rising temperatures and changing rain patterns can affect
dry and rainy season periods. Judging from its geographical location, Indonesia as an
1Henita
Rahmayanti1 , Feryl Ilyasa, et al, Community Knowledge Empowerment Related to Climate Change, JURNAL
PERDULI ESSN: 2962-2174 (Electronic), Vol. 3, No. 2, 2022, 76
Green Sukuk as an Effort ...
archipelagic country is located between the continents of Asia and Australia as well as the
Indian and Pacific oceans, where besides being profitable, this position can also cause
disadvantages, namely vulnerability to climate change. 2
Climate change is a condition characterized by changes in world climate patterns which
can result in a weather phenomenon that cannot be determined clearly. This condition is
affected by changes in climate components, namely temperature, rainfall, humidity, wind,
and clouds. Various human activities such as burning fossil fuels and changing land use, can
increase the effect of greenhouse gases (CO2, CH4, CHL, N2O, SF6, HFCs which have an
impact on increasing global temperatures, melting of ice sheets at both poles, rising sea
levels and changes in rainfall.3
Reporting from the IPCC (Intergovernmental Panel on Climate Change) in 2022, the
climate hazards that the world will face over the next two decades are caused by global
warming of 1.5°C. In relation to climate change, Indonesia has announced a commitment to
achieving independently reducing greenhouse gas effects by 26% (2020) and 29% (2030)
and 41% with international support in 2030. 4
In developing countries like Indonesia which are currently focusing on development in
various sectors, excessive use of natural resources and minerals in infrastructure and
economic development will have a negative impact on the environment. So it really needs
awareness and efforts to improve the environment by implementing sustainable programs.
The presence of Green Sukuk in Indonesia is potential and important so that development is
in line with efforts to preserve the environment. Green sukuk is an innovative financial
instrument to support Indonesia's commitment to reducing greenhouse gas emissions based
on Islamic Law principles. This issuance is guided by Green Bond and the Green Sukuk
framework, and reviewed by international independent reviewers CICERO (Center for
International Climate Research). Until now, Indonesia is listed as the first green bond issuer
in the Southeast Asian region and this transaction is the world's first sovereign green sukuk
issuance by the state (the world's first sovereign green sukuk) through the issuance of Green
Sukuk worth US$1.25 billion in March 2018.5
The concept of sustainable development is present as one of the ideas to be a solution
to cases of climate change and environmental preservation. The concept of sustainable
development is one of the strategies to achieve increased economic growth and development
without neglecting environmental aspects. Sustainable development in its application pays
attention to three dimensions simultaneously in its implementation, namely economic,
social and environmental. So that environmental damage can be avoided and development
efforts can be continued.
The sustainable development goals (SDGs) are a substitute for the Millennium
Development Goals (MDGs) which were valid until 2015 and only target developing
countries and countries. SDGs are global plans that are part of sustainable development
efforts and are expected to be implemented by all countries, both developing and developed
countries. The SDGs contain 17 development goals which include 169 targets by 2030 to
2Angrahita Grahesti, Dzul Fahma Nafii'ah, Elyana Pramuningtyas, Green Sukuk: Sharia-Based Green Investment in Creating
Resilience to Climate Change in Indonesia, Scientific Journal of Islamic Economics, ISSN: 2477-6157; E-ISSN 2579-
6534,8(03), 2022, 3375,DOI: http://dx.doi.org/10.29040/jiei.v8i3.6443 , 3374
3Henita Rahmayanti1 , Feryl Ilyasa, et al, Community Knowledge Empowerment, 7
4Noor, I., Manzilati, A., & Juhari, Identification of the Indonesian Green Sukuk Market Potential. 6(1), 2019, 17.
https://core.ac.uk/download/pdf/266976232.pdf
5Luthfia Ayu Karina, Opportunities and challenges in developing green sukuk in Indonesia, Conference on Islamic
Management, Accounting, and Economics (CIMAE) Proceedings. Vol. 2, 2019, 260
Risnaeni (2022)
eliminate poverty (end poverty), reduce inequality (reduced inequality), and protect the
environment (environmental protectio ).6
SDGs or sustainable development goals are government policies that also apply to all
countries because they are universal or comprehensive, consisting of: 1) No poverty ; 2) Zero
hunger ; 3) Good health and well-being ; 4) Quality education ; 5) Gender equality ; 6) Clean
water and sanitation ; 7) Affordable and clean energy ; 8) Decent work and economic growth ;
9) Industry, innovation and infrastructure ; 10) Reduced inequalities ; 11) Sustainable cities
and communities ; 12) Responsible consumption and production ; 13) Climate action ; 14) Life
below water ; 15) Life on land ; 16) Peace, justice and strong institutions ; and 17) Partnerships
for the goals .7
PresenceGreen sukuk is very important to use in Indonesia considering that this
country is one of the countries with a high level of vulnerability to disasters. Natural
disasters that often occur in Indonesia are hydrometeorological disasters which are
increasing due to increased climate change due to continuous development that does not pay
attention to the environment. When sustainable development that does not pay attention to
the environment increases, it will affect climate change so that it will cause drought and
flooding. And then it will impact the economy. Based on the background above, this study
aims to explain Green Sukuk as an effort to deal with climate change in Indonesia.
METHOD
The method used by the author is qualitative with a review of the literature. Literature
study (library research) is a way to find relevant references to problems that arise. The
literature study represents theoretical analysis, scientific studies, and literature relating to
community traditions, as well as the norms and values that emerge in the observed field
conditions. In addition, library research (library research) can review various reference
literature and previous studies that are aligned and useful in order to obtain a theoretical
basis related to the problem under study.8
In this study the data used were secondary data, namely data based on previous
references/references, which were contained in scientific papers, literature, encyclopedias,
and other reference sources related to the problem under study. The method applied in this
study is the assessment of various observed data sources so as to produce results that are
appropriate to the subject of the research topic.

Green Sukuk
Sukuk is the plural of the word sakk (legal instrument, sign of ownership or check) is
an Arabic term for a certificate of trust in sharia investment, in recent years sukuk has
become popular in the capital market, since the heyday of Islam in the 13th century, sakk is
called -referred to as the source of checks (checks) that developed in Europe, which
represent a contract or the right to a debt.9
6Ahmad Fawaiq Suwanan, Syahrul Munir, Santi Merlinda, Analysis of the Role and Challenges of Green Sukuk for Climate
Change Resilience in Vulnerable Areas During the Covid-19 Pandemic, Al-Kharaj: Journal of Sharia Economics, Finance &
Business Volume 4 No 4 (2022) 978-989 P-ISSN 2656-2871 E-ISSN 2656-4351 DOI: 10.47467/alkharaj.v4i4.767, 979
7Maurizka Alifia Risanti, Farouk Abdullah Alwyni, Prameswara Samofa Nadya , 2020 The Role of Green Sukuk in Realizing
Sustainable Development , Journal Homepage: https://jurnal.umj.ac.id/index.php/KNEMA/ ISSN: 2776-1177 (Media

Online) National Economic Management and Accounting Conference (KNEMA) 2020 Muhammadiyah University Jakarta
10-11 December , 2
8Latifah, The Role of State Sharia Securities Sukuk (SBSN) in the Growth of Indonesia's Economic Development. Scientific
Journal of Islamic Economics, 6(3), 2020, 421 https://doi.org/10.29040/jiei.v6i3.1369

9Yulia Anggraini , The Role of Green Sukuk in Strengthening Indonesia's Position in the Global Islamic Financial Market , el
Barka: Journal of Islamic Economics and Business , Volume 01, No. July 02 – December 2018 , 259-230
Based on The Accounting and Auditing Organization for Islamic Financial Institutions
(AAOIFI) No. 17 concerning Investment Sukuk (Investment Sukuk). Sukuk is a certificate of
equal value which is proof of ownership that is not shared over an asset, beneficial rights and
services or ownership of a particular project or investment activity.10
Green sukuk is an instrument created by the government to fund projects that
support the creation of a green environment and climate change resilience. It is proven that
the government has built a Budget Tagging for Climate Change system since 2016, namely a
budget tagging system for climate change. The issuance of this green sukuk was carried out
as an effort to support policies, especially budget allocations that are more open and
accountable.11
According to Tiza Yaniza et al, In Indonesia there are no specific regulations regarding
green sukuk. At this time the legal umbrella for green sukuk refers to: 12
1. Article 1 paragraph 1 Law Number 19 of 2008: Sukuk are securities issued by the
government, both in rupiah and foreign currency, as proof of participation or cooperation
in a sharia-based project.
2. Fatwa of the National Sharia Council Number 32/DSN-MUI /IX/2002 Concerning Sharia
Bonds decides that;
a. Bonds whose transactions are debt-receivable and require payment of interest are not
allowed.
b. Bonds whose transactions use sharia principles, the transaction is permitted.
c. Islamic bonds are securities issued by issuers with the aim of obtaining long-term
funds from investors, and their operations are based on sharia principles. Issuers are
required to return investor funds when the collaboration ends along with fees,
margins and profit sharing.
Financial Services Authority Regulation Number 60 /PJOK.04/2017 Concerning the
issuance of Green Bonds set forth in article 1 paragraph 2 that, Green bonds are securities
issued to refinance part of a project or the entire project that are environmentally based, and
green bonds include debt-based securities. In article 1 paragraph 3 that KUBL
(Environmentally Friendly Business Activities) is an activity that aims to maintain, improve
and enhance environmental functions.
Climate Change
The problem of climate change is a phenomenon that is not easily identified and
assessed accurately by ordinary people, let alone based on personal experience. Climate
change that is happening has an impact on increasing temperature on earth which continues
to increase every year. Human activities such as the use of fossil fuels, land conversion,
waste, and so on cause an increase in greenhouse gas emissions so that the average
temperature of the earth has increased. The greenhouse effect occurs due to the trapping of
carbon dioxide gases and depletion of the ozone layer in the atmosphere. So that the sun's
heat that should be reflected back by the earth's surface is trapped by gases in the
atmosphere. This causes an increase in temperature on earth. The level of greenhouse gas
emissions in 2019 is based on GHG inventory calculations of 1,866,552 Gg CO2e, which
means an increase of 680,324 Gg CO2e from 2000 (MPV, 2020). According to the BMKG in
March 2022 the concentration of CO2 gas in the atmosphere of 411.1 ppm tends to rise and
10Yadi Fahmi Arifudin , Analysis of Sukuk in the View of Maqashid Shariah , Journal of Al- Ilm Harsyi Central Lombok ,
Volume.4 Number.1, May 2022 p-ISSN 2685-175XI STIS e-ISSN 2797-3204
11Imroatus Sholiha , Green Sukuk as the Government's Efforts to Create a Green Environment , At-Tasharruf; Journal of
Islamic Economics and Business Studies , Vol. 4 No. 1 April 2022 , P-ISSN: 2685-2802 E-ISSN: 2715-369X , 4
12Imroatus Sholiha , Green Sukuk as the Government's Efforts to Create a Green Environment , At-Tasharruf; Journal of
Islamic Economics and Business Studies , Vol. 4 No. 1 April 2022 , P-ISSN: 2685-2802 E-ISSN: 2715-369X , 3
Risnaeni (2022)
is close to the global average of 415.02 ppm. This can result in rising temperatures in
Indonesia.13
Green Sukuk as an Effort to Face Climate Change

The Indonesian government continues to be committed to encouraging the
development of State Sukuk as part of creative and innovative financing in state budget
financing. Indonesia was recorded as a pioneer in the issuance of green bonds in the
Southeast Asian region through the issuance of Green Sukuk worth US$ 1.25 billion in March
2018. This transaction is the world's first sovereign green sukuk issuance in the world.14
President Joko Widodo while speaking at the World Leaders Summit on Climate
Change explained that with such great natural potential, Indonesia continues to contribute
to the fight against climate change. Even though Indonesia has done a lot, with large areas of
land that are green and have the potential to be reforested and the country has vast seas that
have the potential to contribute carbon, it still needs support and contributions from
developed countries. Indonesian President Joko Widodo will ensure that Indonesia will
continue to mobilize climate finance and innovative financing such as blended financing,
green bonds and green sukuk. Indonesia's commitment to climate control is contained in
several documents, including the NDC which includes a climate reduction target by 2030, the
2019 Low Carbon Development Initiative which contains Indonesia's development strategy
for low-carbon development up to 2050 and the 2020-2024 National Medium Term
Development Plan which prioritizes environmental quality of disaster management and
climate change, and low carbon development.15
Since 2013, State Sharia Securities have been issued specifically for financing
infrastructure projects, namely Project Financing Sukuk . Total Project Financing Sukuk for
the 2013-2020 period was Rp. 145.84 trillion with 3,447 projects in 34 provinces. Some of
the projects that have been undertaken are as follows:16
1. Construction of 491 road and bridge projects worth Rp. 51.9 trillion, namely the Balang
island bridge, the Mandai Simpang Underpass, the Youtefa bridge.
2. Development of 85 Transportation Sector projects worth Rp.45.2 trillion, namely the
Cirebon-Kroya Double Track, Elevated Kualanamo-Medan, Manggarai-Bekasi Double-
Double Track.
3. Construction of 589 water resources projects worth IDR 25.7 trillion, namely the
construction of dams, irrigation, water supply and management.
4. Development of the agricultural sector with a total project value of IDR 9.2 billion.
5. Development of 762 projects in the education sector worth IDR 14.5 trillion between IPB,
ITERA, ITEKA, UNSOED, and PTKI.
6. Development of 21 national parks worth Rp. 0.4 trillion including Aketajawe-
Lolobata/Halmahera, Mount Gede Pangrango, Baluran Park, Beak Sanctuary, Bengkok and
others.
7. Defense and Security with a total of 91 projects worth IDR 1.1 trillion.
8. Construction and rehabilitation of 1,388 religious projects worth IDR 4.7 trillion.
9. Construction and Development of 19 laboratories worth IDR 2.15 trillion including LIPI,
BSN, LAPAN.
13Greenhouse Gas Information, BMKG, 2022

14Yulia Anggraini , The Role of Green Sukuk in Strengthening Indonesia's Position , 266
15Novika Perbina, Billy Jeremie, Rueben FM Pasaribu , The Role of Cop26 in Supporting the Achievement of the 13 Sdgs
Goals in Indonesia, In the View of Greenpeance Selodang Mayang Journal, Vol. 8 No. 1, April 2022 , 37
16www.kemenkeu.go.id , accessed on Monday, 06 December 2022
Green Sukuk as a financial instrument that has many similarities to bonds ( green
bonds ) can be used to support programs to reduce global warming and its impacts.
Opportunities for green sukuk to continue to grow in the future are driven by a number of
factors, as follows:17
1. Demand for increased energy supply;
It is known that the need for clean energy and energy efficiency will increase in the future
due to population growth. According to projections made by the United Nations (UN) by
looking at Indonesia's absolute population in the future, Indonesia will have a population
of more than 270 million people in 2025, more than 285 million people in 2035 and 290
million people in 2045 The expected population growth will lead to increased demand for
energy, water, transportation, urban development and infrastructure.
2. Increasing demand for energy financing;
This significant increase in population will eventually increase the demand for energy
funding and investment to finance clean energy efficiency and energy projects to meet the
population's future needs.
3. Investor awareness of socially responsible investment (SRI);
This is reflected in how well investors welcome the presence of Green Sukuk in Indonesia.
Green Sukuk will facilitate and enhance wider participation in the sukuk market by
conventional investors seeking ethical and socially responsible investments.
4. Indonesia's Large Muslim Population;
Green Sukuk is an innovative investment instrument that provides opportunities for
Muslim and non-Muslim investors to invest in Indonesia. As a country with the largest
Muslim population in the world, the Islamic finance industry has the potential to grow
rapidly in Indonesia. Indonesia's large population of around 230 million people and
around 85% are Muslim is a huge opportunity as an investor in sharia products in
Indonesia. Indonesia's large population can also be used as an added value or more factor
when viewed from an investor's perspective compared to conventional products. Sharia
product investors may include conventional investors and Islamic investors, while
conventional product investors may not necessarily include Islamic investors. 5.
5. Indonesia's Promising Economic Growth;
Indonesia as a country with the largest Muslim population in the world certainly has very
good prospects in the development of innovative Islamic bonds such as Green Sukuk.
Indonesia is also considered by sharia economic practitioners as the prototype of the
largest democratic Islamic country in the world with a very promising level of economic
growth.
6. Support Infrastructure Development Program;
Along with massive infrastructure development in Indonesia, the government currently
has an integrated infrastructure development program contained in the Master Plan for
the Acceleration and Expansion of Indonesia's Economic Development (MP3EI). In order
for this program to be in line with the carbon emission reduction program, it seems
necessary to align the infrastructure development program in MP3EI with the concept of
green infrastructure. Some potential projects that can be categorized as green
infrastructure, for example: power generation with renewable energy such as wind, solar
and geothermal power, as well as mass transportation in big cities. Infrastructure will be
the main focus of Indonesia's national development strategy, which can work well with
green sukuk schemes (Anugrahaeni, 2017). Infrastructure development in various sectors
17Luthfia Ayu Karina, Opportunities and challenges for the development of green sukuk in Indonesia, 263
Risnaeni (2022)
that are being intensively carried out by the Government is a potential for developing
Green Sukuk.
Issuance of green sukuk has various target sectors called 9 eligible sectors, which
consist of:18
a. Renewable energy that belongs to the dark green rating.
b. Resilience to climate change for highly vulnerable areas and sectors/disaster risk reduction
which are included in the dark green rating.
c. Sustainable transport which includes a medium to dark rating.
d. Waste and waste to energy management which includes a medium to dark rating.
e. Green tourism which is included in the medium to dark rating.
f. Sustainable agriculture which includes a medium to dark rating.
g. Energy efficiency which includes a light to medium rating.
h. Sustainable management of natural resources which includes a light to medium rating.
i. Green buildings that are included in the light green rating.
Investment through green sukuk also offers several advantages, including safety
because it is guaranteed by law, issuance according to Islamic law and obtaining sharia
opinions from the National Sharia Council, competitive yield rates, floating rewards with the
floor adjusting the BI7DRR reference rate (BI- 7 Day Reverse Repo Rate). Apart from that,
easy access to online system transactions, there is an early redemption facility, lower tax
rates compared to deposits, and finally being able to participate in environmentally friendly
development.
CONCLUSION
Based on the description above, it can be concluded that the government has made
several efforts to create a green environment through green sukuk.This is an important point
because the community is able to indirectly take part in maintaining sustainability and is
also a form of efforts to deal with the climate change crisis that is occurring in Indonesia .
Presence of green sukukis expected to be able to answer community problems in helping to
create resilience to climate change in Indonesia. Green sukuk is also one of the government's
efforts that hope that the people can help in implementing environmental sustainability,
ACKNOWLEDGMENT
This paper is an output of the science project economic
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3375,DOI: http://dx.doi.org/10.29040/jiei.v8i3.6443
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(2022) 978- 989 P-ISSN 2656-2871 E-ISSN 2656-4351 DOI:
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Vol. 2 (2022) pp. 58-65
OPTIMIZING GOVERNMENT'S ROLE ON HEALTHY

TOURISM DEVELOPMENT IN ORDER TO INCREASE
LOCAL OWN SOURCE REVENUE
Nur Anim Jauhariyah, and Eko Budiywono*

IAI Darussalam Blokagung Banyuwangi, Banyuwangi, Indonesia
ABSTRACT
The development of healthy tourism is a form of government intervention in maintaining the function
of public goods in an effort to realize sustainable development. This study aims to determine the targets
and achievements of developing tourism areas in Banyuwangi Regency in accordance with healthy
tourism indicators; This study uses a quantitative approach with the support of a qualitative approach
through interviews and questionnaires to a number of experts. The sampling technique in this study was
carried out using a purposive sampling technique from respondents from the health office, the culture
and tourism office, the Banyuwangi Regency Regional Development Planning Agency, and the
Banyuwangi Healthy Forum. The analysis technique uses the target analysis method and healthy
tourism achievements. The results of the analysis show that at the macro level the Development of
Healthy Tourism in Banyuwangi Regency has reached the target as a district that deserves to be
categorized as healthy tourism by 82.5% and is able to increase local revenue in Banyuwangi Regency.
Keywords:
Development; Healthy Tourism; Banyuwangi Regency
INTRODUCTION
The role of the state in the economy, in the Neoclassical School the role of the state can
be accepted if there are cases of externalities and public goods in the economy.1 Specifically,
it was explained that if the production process causes air pollution or water pollution, then
in this case the government is required to be present to make rules regarding the protection
of the community by providing compensation. The government's regulatory role is used to
protect society from unethical actions of other parties that are detrimental. 2 The
government's role is needed when the country is facing an economic crisis due to low
aggregate demand. If the government neglects not to intervene, then the recession will
continue forever.3
The institutional economy of the State's role is focused on establishing an institutional
framework that can regulate economic activities, property rights (property of right),
enforcement and execution of laws that result in transaction costs. There are at least four
1 Yustika,A. E. 2008. Ekonomi Kelembagaan Definisi Teori, dan Strategi (Second Eds). Bayumedia Publishing.
2 Caporaso James A, David P Levine. 2008. Theories Of Political Economy.Yogyakarta. Pustaka Belajar.
3 Keynes, J. M. 1973b. The General Theory of Employment, Interest and Money. In Modern Economic Classics-Evaluations
Through Time. https://doi.org/10.4324/9781315270548-13
Optimizing Government's Role on Healthy ...
roles of the state, including: macroeconomic stabilization, correcting market failures,

redistributing income and directing the process of unification of economic activities
(catching up process). This last role is an area that is the focus of the State in an institutional
economic perspective.4
The process of policy analysis is a series of activities in the process of activities that are
political in nature. The political activity is interpreted as a policy-making process and is
visualized as a series of interdependent stages, namely: 1) Agenda setting, 2) Policy
formulation, 3) Policy adoption, 4) Policy implementation, and 5) Policy assessment.5
Sustainable Development Goals (SDGs) or Sustainable Development Goals (SDGs)
include comprehensive and interrelated dimensions of social, economic and environmental
development. Efforts to achieve one dimension of development cannot be separated from
the achievement of other dimensions of development so as to achieve a balance of
achievement in the three dimensions of development. Efforts to develop the social
dimension, for example, are achieved through the dimension of economic development but
must pay attention to the dimension of environmental development, and vice versa.6
The goal of sustainable development in the tourism sector was tested at a time when
world tourism conditions underwent drastic changes due to the Covid 19 pandemic, the
world tourism barometer in 2020 showed that there was a decrease of around one billion
international arrivals worldwide last year compared to 2019, as a result of restrictions travel
enforced by almost every country in the context of controlling the Corona pandemic.
Figure 1. Statistics of Foreign Tourist Visits (Thousand Visits) 2018-2020 in Indonesia
The condition of foreign tourists in Indonesia throughout 2020 who entered Indonesia
was only around 4.052 million people or around 25% of the number of tourists who entered
Indonesia in 2019. Various efforts were made to save Indonesian tourism. There are three
phases of "rescue" carried out by the Ministry of Tourism and Creative Economy/Tourism
and Creative Economy Agency (Kemenparekraf/Baparekraf), namely Emergency Response,
Recovery, and Normalization.7
There was a significant decrease in the number of tourists, both local and foreign
tourists. The total number of foreign tourist visits to Indonesia in 2020 is 4.02 million visits.
When compared to 2019, the number of foreign tourists fell by 75.03 percent. Based on their
nationality, there are 5 countries that visited Indonesia the most in 2020, namely Timor
4 Handoussa, H. 1994.The Role of the State : The case of Egypt (No. 9404).
5 Dunn, W.H. 2000. Pengantar Analisis Kebijakan Publik. Yogyakarta: Gajah Mada University Press.
6 BPS Kabupaten Banyuwangi. 2019. Banyuwangi Dalam Angka 2019. BPS Kabupaten Banyuwangi.
7EGSA Channel. 2021. Pariwisata Indonesia di Tengah Pandemi. https://egsa.geo.ugm.ac.id/2021/02/11/pariwisata-
indonesia-di-tengah-pandemi/
Jauhariyah & Budiywono (2022)
Leste, Malaysia, Singapore, Australia and China. Most of these countries are neighboring
countries, except for China.8
The number of local tourists decreased by 61 percent when compared to the previous
year. The significant decline in the number of tourists greatly affected economic conditions
because tourism played an important role in increasing state revenue, foreign exchange and
employment. The pandemic threatens 13 million workers in the tourism sector and 32.5
million workers who are indirectly related to the tourism sector. 9
The country's foreign exchange earnings from the tourism sector have also declined
significantly. According to the Minister of Tourism and Creative Economy, Sandiaga Uno on
the Republika.co.id website, the projected foreign exchange earnings from tourism in 2020
are between US$4-7 billion. Before the pandemic occurred, tourism foreign exchange
earnings in 2020 were targeted at US$ 19-21 billion. When compared to 2019, the decline
was quite significant because tourism foreign exchange receipts in the previous year almost
reached 20 billion US dollars.10
Figure 2. Statistics on Foreign Tourist Visits for 2020-2021 in Indonesia
Based on statistical data, foreign tourist visits to Indonesia through all entry points in
December 2021 totaled 163,619 visits or decreased by -0.28% compared to visits by foreign
tourists in December 2020, which totaled 164,079 visits. Meanwhile based on nationality,
the number of foreign tourist visits in December 2021 at all entry points recorded the highest
number of visits from Timor Leste with 84,975 visits, Malaysia with 48,728 visits, Papua New
Guinea with 4,880 visits, China with 4,513 visits, and Russia with 2,324 visits.
Figure 3. Statistics on the Number of Domestic Tourist Visits for 2013-2021 in Banyuwangi Regency
8 Badan Pusat Statistik. 2021. Berita Resmi Statistik 1 Februari

2021. https://www.bps.go.id/pressrelease/2021/02/01/1796/jumlah-kunjungan-wisman-ke-indonesia-bulan-
desember-2020-mencapai-164-09-ribu-kunjungan-.html
9 Badan Pusat Statistik. 2020. Laporan Perekonomian Indonesia 2020. Jakarta : Badan Pusat Statistik
10EGSA Channel. 2021. Pariwisata Indonesia di Tengah Pandemi. https://egsa.geo.ugm.ac.id/2021/02/11/pariwisata-
indonesia-di-tengah-pandemi/
In Figure 3.The Banyuwangi Culture and Tourism Office noted that the number of visits
by national tourists and foreign tourists to tourist destinations in Banyuwangi Regency has
increased every year for 2013-2019.However, in contrast to the previous few years, tourism
visits to Banyuwangi Regency in 2020 and 2021 experienced a contraction in the growth of
both foreign and domestic tourist visits due to the spread of the Covid 19 outbreak in
Banyuwangi Regency.11 In 2020 the number of domestic tourist visits experienced a growth
contraction of -43.10% and in 2021 it was -38.32%.
Figure 4. Statistics on the Number of Foreign Tourist Visits in 2013-2021 in Banyuwangi Regency
Figure 4 shows that in 2020 the number of foreign tourist visits experienced a growth
contraction of -73.21% and in 2021 it will be -85.84%. Various awards, an increase in per
capita income from the tourism sector, and an increase in the number of visitors is one of the
achievements in the tourism sector. However, due to the international disaster with the rise
of Covid 19, the Banyuwangi Regency Government has experienced a decrease in the number
of visitors and PAD from the tourism sector. Government intervention is very important in
the policy of developing healthy tourism in Banyuwangi Regency, considering that tourist
destinations are public goods sectors that are supported by facilities and infrastructure that
cannot be provided by the private sector. The purpose of this study was to analyze the targets
and achievements of developing tourism areas in Banyuwangi Regency in accordance with
healthy tourism indicators.
METHOD
This study uses a quantitative approach which is an approach to test objective theory
by examining the relationship between variables. This variable can be measured using
instruments, so that data can be analyzed using statistical procedures. Quantitative research
is an approach for testing objective theories by examining the relationship among variables.
These variables, in turn, can be measured, typically on instruments, so that numbered data
can be analyzed using statistical procedures12.
This study took research samples with techniquesJudgement (purposive) sampling.
Sampling by techniqueJudgement (purposive) sampling is a procedure that is usually carried
out by "experienced" researchers in selecting samples based on "consideration" of some
suitable characteristics related to the members of the sample needed to answer the
objectives in their research13 (Juanda, 2009: 114). This research raises the policy of
developing healthy tourism in Banyuwangi Regency, the respondents in this study are
specifically for respondents whoexpert or experts and know the truth about the healthy
11 Dinas Kebudayaan dan Pariwisata Kabupaten Banyuwangi. 2021. Statistik Jumlah Kunjungan Wisatawan Domestik
Tahun 2013-2021 di Kabupaten Banyuwangi.
12 Creswell, J. 2003. Research design: Qualitative, quantitative and mixed methods approaches (2nd ed.). Thousand Oaks,
CA: SAGE Publications.

13 Juanda, Bambang. 2009. Metodologi Penelitian Ekonomi & Bisnis. Bogor: IPB Press.
tourism development policy. Why is that, because not all respondents in the Banyuwangi
district government know about the policy. The respondents in this research are14:
1) Banyuwangi Regency Regional Development Planning Agency;
2) Banyuwangi District Health Office; And
3) Banyuwangi Regency Culture and Tourism Office.
4) Healthy Banyuwangi Forum
5) Tourism Awareness Group (Pokdarwis)
The research location is a natural tourist destination in Banyuwangi Regency which is
included in the top 10 number of visitors in 2020 are 10 tourist destinations 15:
1) Boom Marina Tour;
2) Red Island Beach;
3) Cacalan Beach;
4) Alas Purwo National Park;
5) Tamansari Village;
6) Position;
7) Religious Tourism of Datuk Abd Bauzir Tomb;
8) Ijen Crater;
9) Meru Betiri National Park;
10) Grand Watu Dodol (GWD).
The analysis used is an analysis of the target scale and healthy tourism achievements
adopted from the ratio scale taken from the main indicators and specific indicators
developed for scoring the implementation of healthy tourism in tourist destination areas.
Healthy tourism area standards that meet healthy tourism standards in accordance with the
provisions of the Healthy District verifier in 2021 have a minimum score of 80% meeting the
standard of the total score. The ordinal score is used with value 16: If fully available, a score
of 100 is given; If partially available, a score of 50 is given; If not available, a score of 0 is
given. Researchers in collecting this data involve OPD and Pokdarwis who can answer
according to the indicators studied. OPD answered on a macro basis the targets and
achievements of developing healthy tourism on a macro basis in Banyuwangi Regency, while
Pokdarwis answered regarding indicators that are in accordance with the indicators
available at destinations that are managed according to the tourist destinations studied.

Analysis of the targets and achievements of the development of healthy tourism in
Banyuwangi Regency on a macro basis was filled in by respondentsexpert from Bappeda, the
Health Service, the Culture and Tourism Office, and the Healthy Banyuwangi Forum.
14 Jauhariyah, N. A., Isnaeni, F., Syafa’at, A. H. (2022). Prioritas Sintesis Rater Agreement Obyek Dan Daya Tarik Wisata Di
Kabupaten Banyuwangi. EKOSIANA: Jurnal Ekonomi Syari’ah, 9(1), 17–28.
http://journal.stainim.ac.id/index.php/ekosiana/article/view/196/jurnal.
15 Jauhariyah, Nur Anim, & Syafa’at, A. M. (2021). Prioritas Cluster Pengembangan Pariwisata Sehat Di Kabupaten
Banyuwangi. http://download.garuda.kemdikbud.go.id/article.php?article=3016374&val=27240&title
16 Jauhariyah, Nur Anim, et al. (2022). Target Analysis And Development Achievementshealthy Tourism In
Realizingsustainable Developmentin Banyuwangi District. Vol 1 No 1 (2022): PROCEEDINGS ICHES, Ichess, 122–132.
http://ejurnal.staiattaqwa.ac.id/index.php/iches22/article/view/177/159
Figure 5. Total Visits of Domestic and International Tourists (Soul)
Figure 5. shows that from 2013 to 2019, tourist visits to Banyuwangi Regency have
increased. When the conditions of the Covid 19 pandemic hit Banyuwangi Regency around
February 2020, tourist destinations were closed to break the chain of transmission of Covid
19. This phenomenon caused the number of visits in 2020 and 2021 to experience a
contraction in visit growth in 2020 by -44% and 2021 growth - 39%17. The results of the
analysis of targets and achievements in the development of Healthy Tourism in Banyuwangi
Regency are as follows.
Table 1. Targets and Achievements of Healthy Tourism Development in Banyuwangi Regency

Score
Departme
No Indicator
Bappeda nt of Disbudpar FBS
Health
1 Tourism and Health Information 450 350 400 300
2 Tourism Facilities 350 350 350 350
3 Tourism Objects and Attractions 400 400 400 400
4 Health services 350 350 350 350
5 Supporting facilities 500 500 500 500
6 societal 500 500 500 500
Amount 2550 2450 2500 2400
Percentage 85,0 81,7 83,3 80,0
Source: Primary Data, processed
Based on Table 1. the average of all respondents is obtainedexpert of 82.5%, meaning

that from a macro perspective the Development of Healthy Tourism in Banyuwangi Regency
has reached the target as a district that deserves to be categorized as healthy tourism.
Although of course you still have to carry out the right strategies to improve quality in each
tourist destination in Banyuwangi Regency which consists of Natural Tourism, Artificial
Tourism, Religious Tourism, Cultural Tourism which requires synergy from all Banyuwangi
people in maintaining continuity or sustainability of tourism in Banyuwangi Regency.
One of the advantages possessed by Banyuwangi Regency is that tourism is currently
one of the sectors that has begun to be developed in Indonesia. Tourism itself is not only
limited to natural beauty, but the definition of tourism has a broad reach. Now tourism has
reached all aspects of anything that aims to attract tourists to visit. Tourism is one industry
that can increase economic growth quickly.
17Jauhariyah, Nur Anim, et al. (2021). Potret Pertumbuhan Kunjungan Wisatawan Dalam Perspektif Islam Di Kabupaten
Banyuwangi. In Jurnal Ekonomi Syariah Darussalam: Vol. 2 Issue 1.
https://ejournal.iaida.ac.id/index.php/JESDar/article/view/883/631
Figure 6. Regional Original Income (PAD) in the Banyuwangi Regency Tourism Sector
Figure 6 shows that tourism has contributed to providing employment, increasing

income, increasing people's living standards, as well as providing stimulation to other
production sectors to support tourism activities. The contribution of the tourism sector to
local revenue (PAD) in Banyuwangi Regency has increased from year to year year. The
increase in tourism's contribution to Regional Original Income (PAD) was triggered by an
increase in the number of local and foreign tourists, and investment activities.
CONCLUSION
On a macro level, Tourism Development in Banyuwangi Regency has achieved a
healthy tourism target. Tourism in real terms was able to increase regional original income
before the pandemic,
REFERENCES
BPS Kabupaten Banyuwangi. 2019. Banyuwangi Dalam Angka 2019. BPS Kabupaten
Banyuwangi.
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Statistik
Caporaso, J. A., & Levine, D. P. 199). Theories of Political Economy. In Southern Economic
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Creswell, J. 2003. Research design: Qualitative, quantitative and mixed methods approaches
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Handoussa, H. 1994. The Role of the State : The case of Egypt (No. 9404).
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Jauhariyah, N. 2019. Halal Friendly Tourism Policy In Banyuwangi. Proceedings of Annual
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Dan Daya Tarik Wisata Di Kabupaten Banyuwangi. EKOSIANA: Jurnal Ekonomi
Syari’ah, 9(1), 17–28.
http://journal.stainim.ac.id/index.php/ekosiana/article/view/196/jurnal
Jauhariyah, Nur Anim, & Syafa’at, A. M. 2021. Prioritas Cluster Pengembangan Pariwisata
Sehat Di Kabupaten Banyuwangi.
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title
Jauhariyah, Nur Anim, et al. 2021. Potret Pertumbuhan Kunjungan Wisatawan Dalam
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Jauhariyah, Nur Anim, et al. 2022. Target Analysis And Development Achievementshealthy
Tourism In Realizingsustainable Developmentin Banyuwangi District. Vol 1 No 1
(2022): PROCEEDINGS ICHES, Ichess, 122–132.
Juanda, Bambang. 2009. Metodologi Penelitian Ekonomi & Bisnis. Bogor: IPB Press.
Kementerian Pariwisata dan Ekonomi Kreatif Republik Indonesia Bekerjasama dengan
International Labour Organization. 2012. Rencana Strategis Pariwisata Berkelanjutan
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Vol. 2 (2022) pp. 66-72
OPTIMIZING PESANTREN'S ROLE ON SOCIETY'S

ECONOMY EMPOWERMENT
Ahmad Munib Syafa'at1*, and Abdul Kholiq Syafa'at2

1IAI
Darussalam Blokagung Banyuwangi, Banyuwangi, Indonesia
2IUNKHAS Jember, Jember, Indonesia
ABSTRACT
The purpose of this study was to analyze the strengths, weaknesses, opportunities and threats in
empowering the economy of the community around the Darussalam Blokagung Banyuwangi Islamic
Boarding School. This study uses a quantitative approach with the data used are primary and secondary
data. Judgmental (purposive) sampling technique for taking research samples as many as 4 Islamic
boarding school caregivers as empowerment actors. The research analysis uses descriptive statistical
methods and SWOT analysis. The results of the analysis show that the results of the analysis of internal
factors at a strength of 4.80 lie in the number of students in Islamic boarding schools, the highest
internal factor of weakness with a score of 2.47 is the factor of space for students to move limited by
Islamic boarding school norms, the external factor of the highest opportunity is 4.69 is the quality and
quantity of natural resources, the external factor of threats with the highest score of 2.41 is in the
concern that the students who do the empowerment can be contaminated with civilization from outside
society. The position of the Grand Strategy Matrix in Quadrant I (2.33: 2.28), the position between the
Opportunity axis and the Strength axis, meaning that pesantren are advised to carry out a progressive
strategy with pesantren.
Keywords:
Economic Empowerment; Community; Islamic Boarding School; SWOT
INTRODUCTION
Economic growth will only be achieved if it is followed by other changes in society. It
is these changes that will enable an increase in savings and the best use of these savings.
Political and governmental activities at this time were described by Rostow by the fact that
although sometimes there was centralization in government, the center of political power in
the regions was in the hands of the landlords in the area. The policy of the central
government has always been influenced by the views of landlords in the area. This is like an
environment in which the existence of a leader's policies around a traditional community
will have more influence on the community compared to the policies of the central
government whose existence is further away administratively from the community. 1
Development as a process of improving the quality of human life. Three aspects that
are equally important in development are: (1) raising the level of people's lives, such as food
1Shackle, G. L. S. (1962). the Stages of Economic Growth1. Political Studies, 10(1), 65–67. https://doi.org/10.1111/j.1467-
9248.1962.tb00978.x
Optimizing Pesantren's Role on Society's ...
income and consumption, health, education, and so on through appropriate economic

growth; (2) creating conducive conditions for the growth of community self-esteem through
strengthening social, political and economic systems and institutions that prioritize human
respect and dignity; and (3) increasing people's freedom by expanding the range of choices
of goods and services.2
The main approach in the concept of empowerment is that the community is not used
as the object of various development projects, but is the subject of its own development
efforts.3 The context of the problem is simple, the people's economy is a "survival" strategy
developed by residents of poor communities, both in cities and villages. 4 Improving welfare,
the economy is an activity in community empowerment. The economy can be interpreted as
an effort to manage the household. The aim is to meet the needs of life through three main
activities, namely: production, distribution and consumption. Fulfillment of life with the
constraints of limited resources, is closely related to efforts to increase prosperity and
welfare.5
Community empowerment must be carried out through 3 (three) channels,
namelyFirst, creating a climate that allows the potential of society to develop(Enabling).
Second, strengthening the potential and power possessed by the community(Empowering).
Andthird, provides protection(Protecting. Community empowerment is an effort to increase
the ability of the community to be able to realize self-sufficiency and escape from the
shackles of poverty and backwardness.6 Community empowerment is an economic
development concept that encapsulates social values. This concept builds a new paradigm in
development, namely one that is "people-centered, participatory, empowering, and
sustainable".7
Economic empowerment is not only carried out by the government but is the
responsibility of various parties, including the passage of the Law of the Republic of
Indonesia Number 18 of 2019 concerning Islamic Boarding Schools article 43 indicating that
Islamic boarding schools carry out a community empowerment function that is oriented
towards improving the welfare of Islamic boarding schools and the community. In this case,
Islamic boarding schools have an important role to carry out community empowerment
activities that support national development.
The existence of Islamic boarding schools in the function of empowering the
community's economy, one of which is as a stimulus for community economic growth, is an
effort to reduce poverty, especially in Banyuwangi Regency. Bearing in mind that
Banyuwangi Regency, which is a district on the tip of the island of Java, has several Islamic
boarding schools with a large number of students and the community around the pesantren
depends on the economic life of the existence of these pesantren.
Community empowerment can be carried out at the household level, such as research
on empowerment in the Neighborhood Association (RT),8 including maintaining cleanliness
and even increasing the economic value of the community through activities that utilize local
wisdom such as plantations9 and processing of plastic waste. Empowerment can be done by
2 Todaro, Michael. 2004. Economic Development in the Third World. Erlangga Publisher, Eighth Edition, 2004.
3 Kartasasmita, G., 1996.Development for the People: Integrating Growth and Equity. Jakarta: PT. Cidesindo Library.
4 Mubyarto. 1996.People's Economy and IDT Program, Yogyakarta: Adtya Media.
5 Sumodiningrat, G. 1998.Building the People's Economy. Yogyakarta: Student Libraries. p. 24
6 Sumodiningrat, G. 1999.Community Empowerment and Social Safety Net. Yogyakarta: Ghalia Indonesia, 133-134.
7 Suharto, Eddie. 2010.Building a Community Empowering the People, Bandung: Refika Aditama.
8 Jauhariyah, N. A., Fadly, A. M. H., & Mahmudah. (2018). Community Empowerment Through Healthy RT in Gumirih
Village, Singojuruh District, Banyuwangi Regency.Community Service Journal, I(November), 202–211.

9 Inayah, N., Jauhariyah, N. A., Komarudin, K., & Mahbub, M. (2019). Community Empowerment Through Cocoa Skin
Processing.LOYALITAS, Community Service Journal, 2(2), 240. https://doi.org/10.30739/loyal.v2i2.497.
Syafa'at & Syafa'at (2022)
utilizing a condition that is better in terms of environmental health, so that a more

comfortable living atmosphere is formed to be inhabited. 10
Darussalam Islamic Boarding School is located in the easternmost area of the island of
Java, Indonesia, namely in the southern Banyuwangi area,+ 5 Km from Tegalsari District
City,+ 45 Km from Banyuwangi City and+ 285 Km from the City of Surabaya Province. The
condition of the location of the area is fertile land and is bounded on the west by the Kalibaru
river and villages, to the south is rice fields, to the east is rural areas and to the north are rice
fields as well. Darussalam Islamic Boarding School is a boarding school that has the most
students who live in the Banyuwangi area. According to the educational unit, there are 6,823
students from various parts of the archipelago and some students from neighboring
countries.11
This study takes an important role in analyzing the strengths, weaknesses,
opportunities and threats in empowering the economy of the community around the
pesantren. What is the role of the existence of Islamic boarding schools in the midst of the
turmoil in the need for income, both social and economic welfare felt by the community.
Because the community also has a contribution to the existence of the pesantren as a
community.
METHOD
The type of research used is descriptive research with a quantitative approach.
Descriptive research is research that describes or describes in detail certain social
phenomena with quantitative explanations using data collection techniques derived from
questionnaires and documentation. This research is included in presearchexplanatory
research which explains the relationship between the variables X and Y. Explanatory
research is research which explains the relationship between research variables and testing
the hypotheses that have been formulated previously. 12
Sample The principal in this study is a caregiver who has expertise in setting policies
in community economic empowerment taken technicallyJudgement (purposive) sampling.
Sampling by techniqueJudgement (purposive) sampling is a procedure usually carried out by
"experienced" researchers in selecting samples based on "considerations" of some suitable
characteristics related to the sample members needed to answer the objectives of their
research.13 Samples taken byJudgement (purposive) sampling are kyai who have policies in
empowering the economy of the community around the pesantren, namely 4 Kyai or
caretakers of the Darussalam Islamic boarding school in the fields of education, finance, and
empowerment.
Use of SWOT analysis.14 carried out to analyze the internal factors in empowering the
community's economy so that it is known what factors are the strengths and weaknesses.
Besides analyzing internal factors, an analysis of external factors was also carried out to find
out the opportunities and threats faced in the context of empowering the economy of the
community around the pesantren.
10 Jauhariyah, N. A., & Inayah, N. (2020). Community Empowerment in Creating a Healthy Banyuwangi
Regency.LOYALITAS, Community Service Journal, 3(2), 216. https://doi.org/10.30739/loyal.v3i2.359.
11Darussalam Islamic Boarding School. 2019.Profile of Darussalam Pondok Pesantren Blokagung Karangdoro Tegalsari
Banyuwangi Foundation. Darussalam Press.

12 Singarimbun, Masri and ShofianEffendi. 1995. Survey Research Methods. Jakarta: LP3ES.
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14 Grab it, Freddy. 2013.SWOT Balance Scorecard. Gramedia's fourth printingReferences Utama, Jakarta

The results of the analysis in research with SWOT in analyzing strengths, weaknesses,
opportunities and threats obtained from the results of distributing questionnaires to
research respondents. SWOT analysis is used to analyze in detail the internal and external
factors which can later become benchmarks in determining strategies to maximize the best
steps in empowering communities around Islamic boarding schools. Therefore according to
Appendix 6. Then the SWOT analysis is obtained as follows
Internal Factor Analysis Strategy (IFAS)
The IFAS table is a combination of strengths and weaknesses as internal factors that
can influence the implementation of community economic empowerment as an optimization
of economic growth.
Table 1. Internal Factor Analysis Strategy (IFAS)

Strength
No Description Weight Rating Shoes (BXR)
1 S1 0.29 5.19 1.48
2 S2 0.18 4.72 0.84
3 S3 0.13 4.67 0.61
4 S4 0.12 4.60 0.55
5 S5 0.17 4.61 0.77
6 S6 0.12 4.59 0.55
Total S 1.00 28.38 4.80
Weaknesses
1 W1 0.33 2.43 0.81
2 W2 0.08 2.54 0.21
3 W3 0.12 2.67 0.31
4 W4 0.22 2.53 0.55
5 W5 0.25 2.38 0.59
Total W 1.00 12.54 2.47
IFAS (Total S – Total W) 2,33
The highest internal factor is 1.48 in S1: The number of students at the Darussalam
Blokagung Banyuwangi Islamic Boarding School which supports the high primary needs so
that the needs of the pesantren can be met by the surrounding community. This proves that
the number of students living in Islamic boarding schools needs to be considered and
increased because the more students there are, this will provide increased economic
empowerment to the surrounding community. The total strength score is 4.80.
The highest internal weakness factor of 0.81 is factor W1: The space for movement of
students is limited by Islamic boarding school norms, whatever becomes a regulation limits
the movement of students, sometimes people even complain because of these rules which
limit the movement of students to interact in empowerment. The IFAS score is a subtraction
of the total strength (S) with the total weakness (W) with a value of 2.33. The IFAS score will
be used as the basis for making the matrixgrand strategy.
External Factor Analysis Strategy (DELETE)

Ekternal factor analysis strategy (EFAS) is a combination of factors of opportunities
(opportunities) and threats (threats) as external factors that can have an impact on the
implementation of community economic empowerment carried out by pesantren as a
stimulus for optimizing economic growth in the community around the pesantren.
Table 2. External Factor Analysis Strategy (DELETE)

chance (opportunities)
1 O1 0.28 4.81 1.33
2 O2 0.13 4.69 0.62
3 O3 0.10 4.62 0.45
4 O4 0.12 4.51 0.54
5 O5 0.13 4.82 0.64
6 O6 0.24 4.58 1.10
Total O 1.00 28.04 4.69
Threats
1 T1 0.38 2.41 0.90
2 T2 0.25 2.44 0.61
3 T3 0.13 2.47 0.31
4 T4 0.25 2.35 0.59
Total T 1.00 9.68 2.41
EFAS (Total O – Total T) 2,28
External factors the highest possible score of 1.33 on O5:The quality and quantity of
Natural Resources in Karangdoro Village, Tegalsari District which supports economic
empowerment, development, and economic growth around the Islamic boarding school. In
this case the SDA total opportunity score is 4.69.
The external threat factor with the highest score of 0.9 is in T1: Concerns that the
students doing the empowerment can be contaminated with civilization from outside
society. The total threat score is 2.41. The EFAS score is a subtraction of the total opportunity
(O) and the total threat (T) with a value of 2.28. The IFAS score will be used as the basis for
making the matrixgrand strategy.
After knowing each predicate of the quadrant to be drawn, then the quadrant position
is analyzed from the results of the EFAS and IFAS calculations in the previous data. Based on
IFAS and EFAS data, Table 3 can be determined as follows.
Table 3. Total Score of Internal and Ex Factorsternal

Economic Empowerment
Internal Score external Score
Strength 4,80 Opportunity 4,69
Weakness 2,47 Threat 2,41
Internal Score external Score
Based on Table 3. it is obtained that the scoreStrength equal to 4,80 greater than the
scoreWeakness namely 2.47 so that a total score with a positive sign of 2.23 is obtained.
Besides that, scoreOpportunity amounting to 4.69 greater than the scoreThreat namely 2.41
so that a total score with a positive sign of 2.18 is obtained.
CONCLUSION
Economic empowerment carried out by pesantren is in a position between the
axesOpportunity with axesStrenght namely Quadrant I, meaning that pesantren are advised
to carry out strategiesprogressiveby utilizing the internal strengths of the pesantren to
maximize economic empowerment in the community around the pesantren from the
external opportunities of the pesantren. This position proves that Islamic boarding schools
have a strong title and have the opportunity to carry out economic empowerment.
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Vol. 2 (2022) pp. 73-76
SOCIO-ECONOMIC CHALLENGES POST COVID-19 FACING

THE 5.0 SOCIETY ERA TO ACHIEVE SUSTAINABLE
PERFORMANCE
Fitriaty1*, Muhammad Haris Saputra2, Musnaini 3, and Puja Firmasari4

1,3Jambi University, Jambi, Indonesia
2 Dinamika Bangsa University, Jambi, Indonesia
4Institut Teknologi dan Bisnis Muhammadiyah Sarolangun, Jambi, Indonesia
ABSTRACT
The Covid-19 pandemic has made many changes in society where everything is required to be non-
physical and utilize all-internet networks or connections. Starting from shopping using online shops to
working normally in an office, we can work from home. This study aims to see the description of the 5.0
society revolution seen from various perspectives. The research method used is descriptive qualitative
with analysis of the literature which specifically discusses society after the pandemic and dealing with
society 5.0. The results of this study indicate that Era Society 5.0 is an era of humans and technology.
Technology has become a necessity that must be met by all people. Technologies that are interconnected
and accessed without boundaries present a complex situation. technological development and based on
the opportunities inherent in innovation, a virtual economic zone that provides an organizational
regulatory framework for enterprises.
Keywords:
Socio-Economic; Post COVID-19; 5.0 Society; Sustainable Performancecc
INTRODUCTION
The Technology created by humans is growing. One of them is Society 5.0 which was
first initiated by the Japanese state (Aderibigbe, 2022). This concept makes it possible to use
modern science (AI, Robot, IoT) for human needs with the aim that humans can live
comfortably. The concept of Society 5.0 is a refinement of the previous concept of society.
Society 1.0 was when humans were still in the era of buyers and knew writing, Society 2.0
was the era of agriculture where humans were familiar with farming, Society 3.0 entered the
industrial era when humans started using machines in carrying out their daily activities,
Society 4.0 humans were already familiar with computers to the internet and the era of
Society 5.0 where all technology is part of humans themselves, the internet is used not only
to share information but human needs that cannot be separated.
In the era of society 5.0, humans are the main component in creating new value through
technology in minimizing tensions between humans and future economic problems
(Nohong, 2018). Indonesia's current conditions it is not impossible to normally apply the
society 5.0 concept because technological developments in Indonesia are growing rapidly,
Fitriaty et al. (2022)
this can be seen during the pandemic, all activities were limited by physical distancing which
technology play a very important role in the lives of Indonesian people during Covid 19.
The Covid-19 pandemic that has occurred has accelerated digital transformation in
many lines of business and the economy. Changes in people's behavior towards a contactless
economy are expected to continue and contribute greatly to future economic growth. Based
on the report by the Center for Innovation and Academic Studies (2020), Indonesia on
journey towards Society 5.0 and has gone through several stages of society 5.0 such as
affordability of information becoming more open and easily accessible according to the
wishes of users, so that the stages of social life will easily adapt to automation and
technological intelligence as a solution in overcoming the problems of human life.
Technology integration is in line with the global goals of the Sustainable Development Goals
(SDGs) so that in the future society 5.0 can realize a sustainable life.
METHOD
This research uses the library research method. By collecting library data, reading, and
recording and processing research materials. Researchers deal directly with existing text or
data and do not conduct field research. In compiling articles, researchers use library data
from various sources such as books, journals, articles, official websites, and other internet
sources in the form of main material regarding the impact of Covid-19, and Society 5.0. From
searching for the required data, researchers took data from various sources on the internet
with the keywords "Covid-19" and "Society 5.0" and the results appeared various kinds of
articles on websites, news, articles, journals, books, and others. The researcher examines and
processes each data obtained for suitability for the topic being studied.

Era Society 5.0 An Era Of Humans And Technology.
World Economic Forum (WEF) 2020, there are 10 main abilities needed to face the
Society 5.0 era, namely being able to solve complex problems, think critically, be creative,
have human management skills, be able to coordinate with others, emotional intelligence,
the ability to assess and make decisions , service oriented, negotiation skills, and cognitive
flexibility. Era Society 5.0 character values must be developed, empathy and tolerance must
be fostered along with the development of competencies that think critically, innovatively,
and creatively. Society 5.0 aims to integrate virtual space and physical space into one so that
everything becomes easy with the addition of artificial intelligence.
Era Society 5.0 human work and activities will be focused on Human-Centered based
on technology (Kolade & Owoseni, 2022). However, if humans do not keep up with
technological and knowledge developments, Society 5.0 is still the same as the era of
disruption which is like a double-edged sword (Poto, 2021). On the one hand, it can eliminate
existing jobs, but it can also create new jobs (Bogoviz et al., 2019; Mohammadian, 2022). In
preparing superior human resources and competing in the Society 5.0 era, it will be difficult
if you only rely on educational institutions (Rahmawati et al., 2021). Community elements
and stakeholders must be involved, starting from the central and regional governments, non-
profit organizations, and the community.
Technological Development And Based On The Opportunities Inherent In Innovation
Industry 4.0 and society 5.0 make technology the basis or main component in
maintaining business performance, companies are expected to be able to create an agile
organization using technology to satisfy customer aspirations so that they can survive in a
disruptive era (Tavares & Azevedo, 2022). The transformation from Industry 4.0 to society
Socio-Economic Challenges Post COVID-19 ...
5.0 led to a change from mass production which was adjusted by production and personnel
departments.
Society 5.0 returns to production where humans and machines work collaboratively.
Human tasks are restructured to benefit workers, human resource intelligence, creativity,
and intelligent systems are used to increase efficiency(Akkaya & Ahmed, 2022) (Csiszer,
2022) . Society 5.0 is a visionary concept with a major impact on society, governance, human
identity and the economy (Waidelich et al., 2022). This is considered as a transformation
from society to a super genius society. Visions that are innovative, tough, socio-centric, and
competitive industries and environmental limitations can be minimized by giving the label
5.0. Challenges related to technology, socio-economic, regulation and governance (Nagy et
al., 2020). A growth vision, centered on human progress and well-being, based on reducing
and shifting consumption towards new ways of creating economic value that is sustainable
and circular, regenerative, and equitable prosperity.
Technologies that are interconnected and accessed without boundaries present a
complex situation.
Industry 5.0 is used in development programs for goal expansion, production of goods
and services for profit (Gagnidze, 2022). Industry 5.0 develops solutions that make
production sustainable, resilient and competitive in the long term, and addresses the
challenges associated with human-machine interaction and matching skills. Integrates three
core elements: human centrality, sustainability and resilience (Ghobakhloo et al., 2022).
Society 5.0 becomes a combination of skills between humans and technology for mutual
benefit between industry and workers, not replacing technology, but complementing
humans.
The transformation in which Industry 5.0 will lead to Society 5.0 is very important and
is considered as an evolution from the previous industrial revolution, which led to a super-
intelligent society (Konno & Schillaci, 2021). Human concentration is an important element
in both Industry 5.0 and Society 5.0, and in order to avoid the problems caused in the current
level of industrialization and living standards, Industry 5.0 aims to increase human creativity
in industry and develop the industry towards people-centered, resilient, and prosperous
prosperity (Akkaya & Ahmed, 2022).
CONCLUSION
Era Society 5.0 is an era of unification of humans and technology. Technology has
become a necessity that must be met by all people. The human mindset is trapped between
material needs and the desire for existence. Technologies that are interconnected and
accessed without boundaries present a complex situation. technological development and
based on the opportunities inherent in innovation, a virtual economic zone that provides an
organizational regulatory framework for enterprises.
REFERENCES
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Csiszer, A. (2022). Towards Society 5 . 0 in Perspective of Agile Society. 169–190.
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Gagnidze, I. (2022). clusters deal with the challenges ? ( A systemic approach ).
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Vol. 2 (2022) pp. 77-87
THE MAṢLAḤAH VALUES IN THE MATSÂL

MUSHARRAHAH ECONOMIC VERSE IN Q.S. AL-BAQARAH
VERSE 265
Sofi Faiqotul Hikmah

ABSTRACT
This article described to find out how the maṣlaḥah values in the matsâl musarrahah economic verse in
Q.S. Al-Baqarah Verse 265. This article is a descriptive article whose data is obtained from library
research and narrated by the author. In the economic verse matsâl musarrahah which is located in Q.S.
Al-Baqarah verse 265, the face of the syabbah is found in the verse where there is deliberation and
musyabbah bih. The tasybih custom is found in the matsala lafadz, the musyabbah is found in the
yunfiquuna amwaalahum lafadz and the musyabbah bih is located in the jannatin lafadz. Because this
verse is about the virtues of people who give infaq, the author analyzes the verse with the concept of
maṣlaḥah values contained in Q.S. al-Baqarah verse 265. Maṣlaḥah in the islamic ecomonic itself is all
activities that have benefits and blessings, the benefits can be felt for everyone, while blessings are
ziyadatul khair (increasing goodness) which are abstract and not everyone believes in blessings. The
maṣlaḥah values in this article are: the value of gratitude, the value of benefits, the value of optimism,
the value of motivation/ work ethic, the value of assertiveness and the value of tolerance.
Keywords:
Maṣlaḥah Values; Matsâl Musarrahah Economic Verse
INTRODUCTION
The Qur'an is a guide for humans to live happily in the world and especially in the
hereafter, not only individually, but also as a whole, because its impact is felt by other people
as social beings. Imagine not, because the Qur'an talks about God's rules that a servant must
carry out in his life, both his status as a servant and as a human being, both the relationship
of a servant with his Lord (hablun min Allah) and the servant's relationship with his neighbor
(hablun min an naas) (Abu Bakar, 2017: 19).
In the Qur'an there are parables in the form of short and concise expressions in giving
advice as a result of careful contemplation which is a tradition of pre-Islamic Arabs. From
the results of studies and research by scholars on amtsâl The Qur'an has given birth to a
scientific discipline called science amtsâl al-Qur'an, which is part of the sciences of the al-
Qur'an. The concept of the 3 simile method is a way or way to display an invisible (abstract)
meaning with the appearance of sensory forms, mixed or concocted with a beautiful and
enchanting feeling, either by containing rosary or in free speech. Thus, if one pays close
attention, that the parables in the Qur'an use various forms, which roughly can be obtained
from lessons and advice and can be captured and understood by common sense, whether
Hikmah (2022)
related to metaphysical issues, such as description of the beauty of heaven, the attitude of
disbelievers in facing instructions and others (Adilla Amanati, 2019: 2-3).
Amtsâl Al-Qur'an is one of the methods of conveying the messages and lessons it
contains. Amtsâl including part of the stunning beauty of the style and language of the Qur'an.
In science balâghah, amtsâl known by termsrosary, because there are some similarities. In
his study amtsâl contain maybe, kinayah, isti'ârah and tamtsil or rosary as well as wisdom.
As for what is meant amtsâl which is found in the Qur'an with the meaning of parable and
likeness, in a vague form (amtsâl kâminah), free (amtsâl mursalah), and clear (amtsâl
zhâhiran or musharrahah) (Asmungi, 2015: 32-33).
Allah uses many parables in the Qur'an Surah al-Baqarah verse 265 which is about the
virtue of people who spend their wealth in the way of Allah likened to plants that are in the
highlands which are continuously doused with rain water so that the plants become very
fertile, the verse is meant for humans to pay attention , understand, take lessons, think and
always remember. But unfortunately, the many parables do not always make people
understand, but there are still those who deny or do not believe because it is not easy to
understand a parable (Adilla Amanati, 2019: 3).
Therefore, the author wants to analyze related values maṣlaḥah contained in the
economic sentence matsâl musharrahah on Q.S. al-Baqarah verse 265. In Q.S Surat Al-
Baqarah verse 265 concerning the virtues of those who spend, the author states that this
verse is an economic verse, because infaq is an indicator of consumption in the afterlife
which is recommended for people who have wealth. If the consumption of the world is
clothing, shelter and food, while the consumption of the afterlife is ZISWAF (Zakat Infaq,
Alms and Waqf), in which zakat is obligatory for people whose wealth has reached the nishab
(87 grams of gold), while infaq, alms and endowments are recommendation and you don't
have to have wealth reaching the nishab to be able to get it out.
METHOD
This type of article is a qualitative research with a descriptive type where data is
obtained from documents, books, verses of the Qur'an, hadiths that are analyzed with
concepts in Islamic economics. The main verse used in this article is Surat al-Baqarah verse
265 which is one of the parable verses in the Qur'an. The verse explains the parable of the
person who spends his wealth in the way of God, then it is like a plant on a high plateau that
is irrigated every day by rainwater. In this case, the person who always spends, materially,
wealth will decrease, but in terms of knowledge of the benefits of wealth, blessings will
increase, even wealth will continue to flow. min haitsu la yahtashib.

1. Definition of Amtsal in the Qur'an
Say amtsâl is the plural form of the word mitsâl. This form is expressed 19 times in
various verses and letters. Meanwhile, other forms are expressed 146 times in various verses
and letters (Mahbub Nuryadien, 3). According to the term Abu Abdillah Al-Bakr Ibadzi has
divided amtsâl into 4 forms:
a. Deciphering what was not sensory becomes visible to the five senses.
b. Releasing what was previously unacceptable to the mind becomes acceptable to the
mind.
c. Letting go of what was previously impossible for people to do becomes something
common.
d. Describing what was previously weak, becomes something that has strength.
The Maṣlaḥah Values in The Matsâl ...
Various understandings put forward by scholars about amtsâl Al-Qur'an can be found
in various literature, for example: al-Imam Mahmut Ali al-Turmudzi stated the deed amtsâl
actually aimed at those whose hearts feel closed. Then God madeamtsâl for them, according
to their wishes, so they can regain what they feel they have lost. Ibn Qayyim as quoted by
Manna al-Qatthan, defines that amtsâl Al-Qur'an as a similarity of something with something
else in terms of its law, and brings something that is abstract closer to the concrete. Ahmad
Jamal al-Umairiy, gave that understanding amtsâl al-Qur'an is likening something to
something else, and in terms of the law it is describing something abstract in a concrete form
by exaggerating one of its positions (Manna Al-Qatthan, 1993: 283).
In society, humans are also popular expression "Who digs a hole he will bury it",
although the Qur'an does not deserve to be called a proverb but from the point of view of
language (style) it would not be wrong to say that the holy book also carries an editorial
composition that is similar to that prevailing among the people, and such a pattern of
arrangement was deliberately made by God so that it is deeply felt in the minds of readers
and listeners that the Qur'an is very beautiful and very harmonious and according to the
situation and conditions.
2. Sejarah Amtsâl al-Quran

The person who first composed KnowledgeAmtsâl Al-Qur'an was Sheikh Abdur
Rahman Muhammad bin Husein An-Nasaiburi (d. 406 H) and continued by Imam Abul Hasan
Ali bin Muhammad al-Mawardi (d. 450 H). Then continued Imam Syamsuddin Muhammad
bin Abi Bashrin Ibnu Qayyim Al-Jauziyyah (d. 754 H). Imam Jalaluddin As-Suyuthi (d. 991 H)
in his book Al- prepared a special chapter that talks about the Science of Amtsâlil Qur'an with
5 articles in it. Thus it can be concluded that the first person to organize knowledgeamtsâl is
Shaykh Abdur Rahman Muhammad bin Husain An-Naisaburi, then Imam Abdul Hasan bin
Ali bin Muhammad Al-Mawardi Ibnul Qayyim and Jalaluddin As-Suyuti (Ajahari, 2018: 236).
3. Macam Macam Amtsâl al-Quran

Balaghah experts require that imagery it must meet several conditions, namely: the
form of the sentence is concise, the content of the meaning is precise, the parable is good and
the sampiran kinayah must be beautiful. As for getting alongamtsâl (rosary) there are four,
namely: 1) Sabbath's face, that is, the shared understanding that exists in musyabbah and
musyabbah I would. 2) Tasybih tools, that iskaf, mitsil, brother, and all expressions that show
similar meanings. 3) Musyabbah, that is something that is likened (resembling) musyabbah I
would. 4) Musyabbah Bih, i.e. something similar tomusyabbah (Ajahari, 2018: 237).
As for the various thingsamtsâl in the Qur'an, the scholars differed, among them Al-
Suyuthiy divided amtsâl into two parts, vizamtsâl musharrahah and amtsâl fireplaces.
Meanwhile, according to Manna' al Qaththan and Muhammad Bakar Ismail dividedamtsâl
into three types, vizamtsâl musharrahah or Qiyasiah, fireplaces and mursalah with the
following explanation:
a. Amtsâl Kaminah
Amtsâl kaminah is a parable in which it is not stated clearly, both in pronunciation
tamstil (direct simile), the situation, its properties and it is not explained precisely about
the time of the event, but the pronunciation used is to point to its beautiful and
interesting implied meaning in the arrangement of words or sentences and has its own
influence when the sentence is used for the meaning similar to it. Amtsâl This kind of
thing can be found in verses of the Qur'an and Hadith, among others, verses that are in
line with the expression to act wisely and simply, such as:
Hikmah (2022)
‫خ ر َُْي ر ُاْل ُم رو ِر َأ رو َس ُطهَا‬

It means:"The best things are in the middle".
Or the expression in al-Qur'an Surah al-Baqarah Verse 68:
….. ‫… اَّل فَا ِر ٌض او ََّل ِب رك ٌٌۗر َع َو ٌۢان ب َ ر َْي ٰذ ِل‬..

It means: "Neither old nor young, but a stretch in between" (Mahbub Nuryadien, 8).
b. Amtsâl Mursalah
Amtsâl mursalah is that the sentences are free, do not use lafadz rosary clearly but
the sentences apply or function as matsâl in which there are reminders and lessons for
humans. Amtsâl We find a lot of this in the Qur'an, among which is Q.S. Ali Imran Verse
92:
…… ‫لَ رن تَنَالُوا الر ِ اِب َح ّٰت تُ رن ِف ُق روا ِم اما ُ ُِت ُّب رو َن‬
It means: "You will never come to perfect goodness before you spend some of the treasures
you love….".
Dalam Q.S. An-Najm Ayat 58:
ِ ٰ ‫لَير َس لَهَا ِم رن د رُو ِن‬

‫اّلل ََك ِش َف ٌة‬
It means: “No one will be able to reveal (the occurrence of that day) except Allah” (Mahbub
Nuryadien, 10).
c. Amtsâl Musharrahah
Amtsâl muşarrahah orQiyasiyah is a parable that uses pronunciation matsâl or
something that shows the meaning of the pronunciation, rosary by using the letter kaf
(‫ ) ك‬amtsâl This kind is often found in the Qur'an (Mahbub Nuryadien, 7). Amtsâl
musarrahah is a clear parable, that is a parable in which it is explained by using lafadz
matsâl or something that show srosary. Some scholars say with the title amtsâl dzâhirah,
that is, a frank parable. The meaning is blatantly mentioned with lafdaz matsâl, and those
formed from it as well as words that are synonymous with words matsâl that shows the
meaningrosary (simulation), in al-Qur'an Surah al-Baqarah Verse 265 Allah says
(Asmungi, 2015: 57):
‫اّلل َوتَثر ِب ريتًا ِ ٰم رن َانر ُف ِسهِ رم ََكَث َِل َجناة ِب َربر َو ٍة َا َصاَبَ َا َوا ِب ٌل فَ ٰات رَت‬
ِ ٰ ‫ات‬ ِ َ‫َو َمثَ ُل ا ِاَّل ري َن يُ رن ِف ُق رو َن َا رم َوالَهُ ُم ابرتِغَ ۤا َء َم ررض‬
ُ ٰ ‫ٌ ُأ ُُكَهَا ِض رع َف ر ِِْۚي فَ ِا رن ل ا رم يُ ِصْبر َا َوا ِب ٌل فَ َط ٌّل ٌَۗو‬
‫اّلل ِب َما تَ رع َملُ رو َن ب َ ِص رْي‬
It means: "And the parable of those who spend their wealth seeking the pleasure of Allah
and for the firmness of their souls, is like a garden located on a high plateau
which is watered by heavy rain, so that garden produces its fruit twice as much.
If heavy rain does not water it, then a drizzle (is sufficient), and Allah is All-seeing
of what you do."(Ministry of Religion of the Republic of Indonesia, 1997: 66).
From the verse matsâl in Surah al-Baqarah Verse 265, it can be explained shabbah
faceas follows:
The similarities
ّ ‫الم‬
‫شبه به‬ ّ ‫الم‬
‫شبه‬ ‫أداة التشبيه‬
‫َجنَّة‬ ‫ي ْن ِفق ْونَ اَ ْم َوا َلهم‬ ‫َمثَل‬
Hadith narrated by At-Tirmidhi which is similar tosentence matsâlas sociated

withcharity is a special act of worship, it can facilitate us indelete sins. The Prophet SAW
said:
‫الصدَ قَ ُة ت رُط ِف ُئ الرخ َِطي َئ َة َ َمَك يُ رط ِف ُئ الر َما ُء النا َار‬

‫ا‬
It means: "Alms can wash away sins as water extinguishes fire." (HR. At-Tirmidhi).
4. The Values of Maṣlaḥah in Q.S. Al-Baqarah Verse 265

according to terms, maṣlaḥah is to bring all forms of benefit or reject all possibilities of
damage. Benefit is an expression of the overall enjoyment that is obtained from the effort
that has been done and everything that is still related to the benefit, while damage is the
overall result that is harmful and painful or everything that has to do with the damage.
Maslaḥah is that which returns to the solidity of human life and the perfect life. Attracting
benefit and getting rid of things that are destructive in life can also be called carrying out life
in the world for life in the hereafter. Application maṣlaḥah and mafsadah nothing is pure, its
size is determined by the power that dominates and the number of activities carried out. If
maṣlaḥah more numerous and powerful then it is called maṣlaḥah, on the other hand if the
meaning is more and stronger, then enter the group mafsadah (Rizal Fahlefi, 2015: 226).
Menurut Al-Ghazali maṣlaḥah is a concept that has always been used as the main
consideration by scholars in solving contemporary Islamic law problems because of the
principles contained in it maṣlaḥah is the maintenance of the objective intent of the law
(maqasid al-shari'ah) namely the maintenance of religion, life, mind, lineage, and property
(Nur. Asiah, 2020: 118).
As has been understood, Muslim economists define maṣlaḥah is everything or activity
that is composed of activities that contain benefits and blessings. Mathematically, maṣlaḥah
formulated as follows (Center for Islamic Economic Studies and Development (P3EI), 2008:
34):
M=F+B
M = Maslaḥah
F = Benefits
B = Blessing
Maṣlaḥah in language is a goodness, goodness here means goodness for everyone, for
oneself and for others. As a consumer, maṣlaḥah which consists of benefits and blessings can
be exemplified in the following case examples: people engage in eating activities, where the
Hikmah (2022)
eating activity brings benefits in the form of a full stomach, and the blessings that are
obtained from eating activities when that person has a good purpose, namely eat so you can
go to college, eat so you can work hard to support your family and so on. A mathematical
example of consumer maslahah can be seen in the following table:
Table 1. Maṣlaḥah in Eating Activities

b F P Pt = β x P B = F + Pt M=F+B
1 10 1 1 11 21
2 40 1 2 42 82
3 50 1 3 53 103
4 15 1 4 19 34
5 7 1 5 12 19
Source: Data assumptions processed in the formula
Information:
β = Frequency of an activity
F = Benefits
P = Pahala
Pt = Total reward
B = Blessing
M = Maṣlaḥah
From the data assumptions it can be said that not all activities with more frequency
will have more problems, but it depends on the benefits that are obtained from each different
individual. There are people who eat 2 times, it's enough if they eat 3 times, their body hurts
all over, as well as there are people who are used to eating 3 times and will experience
heartburn when they don't eat 3 times. So the benefits of each person's activities are
subjective, each person is different in assessing a benefit.
In the view of producers, the benefits of production activities are profits or profit (π).
Profit is the benefit obtained by the producer, and the blessing when the profit is not only
enjoyed by himself but for consumption in the hereafter. So mathematically maṣlaḥah can be
seen in the following equation:
M = Cd + Ca
Cd = World consumption (clothing, shelter, food, saving, investment)
Ca = Consumption of the Hereafter (ZISWAF/Zakat, Infaq, Alms, Waqf)
In another formulation, maṣlaḥah for producers in mathematics is as follows:
M=F+B
M=π+B
B = TR – TC – BC
Information:
M = Maṣlaḥah
F = Benefits
B = Blessing
π = Profit
TR = Total revenue/ Total revenue
TC = Total cost / Total production costs
BC = Blessing cost (ZISWAF)
Can be seen in the following case examples:
A sandal factory with the brand "swallow" has a fixed cost (TC) = 5,500,000, Total
Revenue (TR) = 9,000,000. If the sandals are sold at IDR 1,000, then: How much benefit will
the producer receive when BC = 200,000
Answer:
When TR > TC, then the situation is profitable.
laba = TR – TC
= 9.000.00 - 5.500.000
= 3.500.000
M = TR -TC -BC
= 9.000.000 – 5.500.000 – 200.000
= 3.300.000
So the maṣlaḥah of the producer is Rp. 3,300,000.
In general maṣlaḥah interpreted as the goodness (prosperity) of the world and the
hereafter. There are three reasons why maṣlaḥah superior to satisfaction (utility), namely:
1)Maslaḥah is indeed subjective, because each individual can determine something
good/bad maṣlaḥah for themselves; 2) Conflicts of interest between individual interests and
social interests can be avoided, or minimized; 3) Concept maṣlaḥah applies to all economic
activities in society, both in the process of production and consumption. The existence of
blessings will extend the range of a consumption activity. Consumers who feel there
maṣlaḥah and like him will still be willing to do an activity even though the benefits of the
activity for him are no longer there. From explanation maṣlaḥah above, the author will
describe the values maṣlaḥah contained in Surah al-Baqarah Verse 265 is as follows:
a. Gratitude Value
The value of gratitude can be seen in the description contained in Verse 265 of Surah
al-Baqarah. Like a garden, this self is full of blessings bestowed by Allah, both those that
we ask for (such as the fortune that we seek, the dreams that we have dreamed of for so
long accompanied by our endeavors) and the blessings that we have never asked for
(such as eyes, ears and other body parts). This means that there are so many blessings
that God has given us. basically we are rich people, we can feel this with the five senses
that we have.
If there is a person who is very rich, has lots of money, many more magnificent
houses, several luxury cars, it's just that he loses his eyesight. Then the blind rich man
came to us to give us all his wealth in exchange for our two eyeballs, so do we want to
accept it? Maybe all will answer "no". Why? That's because we know that wealth will not
be able to enjoy without our two eyeballs. If so, then that means eyeballs are more
valuable than treasures. Therefore we must realize how much Allah has done the best
for us, Allah has given us something very meaningful to make it easier for us to live life.
Gratitude is the best way to answer and repay all the blessings that God has given (Abu
Bakar, 2017: 52).
b. Benefit Value
Verse 265 of Surat Al-Baqarah also teaches us to be useful people. The best people
are those who benefit others. As the Prophet said:
‫خ ر َُْي النا ِاس َأنر َف ُعهُ رم لِلنا ِاس‬

It means:"The best people are those who benefit others".
Hikmah (2022)
Like a garden on a high plateau, when it rains it will flow the water to the plains
below it. This is a description of a believer who is given excess wealth, then with that
wealth he gives alms, channeling his wealth for the benefit of Allah's religion. Such as
building Islamic boarding schools, mosques and so on which are beneficial to the people
for a long period of time, so that it will become charity for him. His passion for this makes
him a useful person for other people, for the people, especially for the religion of Allah.
Because of his services, so many religious broadcasts were broadcast, he became a part
that strengthened the team which really became a useful servant for religion (Abu Bakar,
2017: 53).
c. Optimism Value
A generous believer is a person who gives charity by expecting goodness from God.
He is confident in the greatness, help and breadth of God's mercy. He is confident that
God will reward all his good deeds, even if one day there is no good in the form of
material things that he receives, but he will still donate his property in the way of God,
because he has embedded in his soul the love of God rather than his property. For him,
there will be no work/worship in vain with God, everything will have a reward. God's
love is something more valuable than anything, God's pleasure is a motivation in
worship, so it makes him optimistic that he will always receive goodness from God no
matter what happens after he donates his wealth, even if bad things happen to him. Like
a garden on a high plateau that is always watered, even if it doesn't rain, the garden will
be wetted by water particles that are in the clouds, that is the image for those who give
their wealth in the way of God, it will always be "watered" by God's pleasure. Thanks to
the extraordinary belief in God about the greatness of God as God who will repay all good
and bad (Abu Bakar, 2017: 53).
d. Motivational Value/Work Ethic

In Verse 265 we are taught to be hard workers to earn halal money. As servants of
God, we were created to worship. The words of Allah SWT., in Surah Adz-Dzariyat verse
56:
‫و َما َخلَ رق ُت الرجِ ان َو ر ِاَّلن ر َس ِا اَّل ِل َي رع ُبدُ رو ِن‬

It means:"I did not create jinn and humans except that they should worship Me"(Ministry
of Religion of the Republic of Indonesia, 1997: 862).
Worship is not only in the form of obligatory worship rituals such as prayer, fasting,
zakat, pilgrimage to the holy land, but all kinds of useful activities are worship as long as
they are intended for Allah Ta'ala, such as eating, drinking, sleeping, working and so on.
We will always do this deed until the end of our lives. Therefore we must straighten our
intentions to always seek the pleasure of Allah so that all our work/activities become
worship. In order for us to be classified as people as mentioned by Allah in Surah al-Hijr
Verse 99 are:
‫َوا رع ُبدر َرب ا َك َح ّٰت يَأْتِ َي َك الر َي ِق ر ُْي‬

It means: "And worship your Lord until you are sure (death) will come to you"(Ministry of
Religion of the Republic of Indonesia, 1997: 399).
Working is one of the efforts to sustain life in the world, because with it we can earn
money to eat, to provide for a wife and children for those who are already married as
the head of the household. Rasulullah SAW., said:"Whoever struggles to earn a living for
his family is like a mujahid in the path of Allah 'azza wa jalla" (HR Ahmad). From this
explanation, it is enough to be a motivation for us to be diligent in working, because that
is our duty as servants of God. As the Word of God in Surah al-Qashash Verse 77:
ُ ٰ ‫ادلاار ر ٰاَّل ِخ َر َة َو ََّل تَنر َس ن َِص ري َب َك ِم َن ادلُّ نر َيا َو َا رح ِس رن َ َمَك ٓ َا رح َس َن‬

ِ ‫اّلل ِالَ ري َك َو ََّل تَ ربغ‬ َ ‫اّلل‬ ُ ٰ ‫ىك‬ َ ‫َوابرتَغ ِ ِف ري َمآ ٰا ٰت‬
‫اّلل ََّل ُ ُِي ُّب الر ُم رف ِس ِد ري َن‬
َ ٰ ‫الر َف َسا َد ِِف ر َاَّل رر ِض ٌۗ ِا ان‬
It means: "And seek (reward) the land of the hereafter with what God has bestowed upon
you, but do not forget your part in this world and do good (to others) as God has
done good to you, and do not do damage on earth. Indeed, God does not like those
who do harm"(Ministry of Religion of the Republic of Indonesia, 1997: 623).
By working hard, a human being can become noble, both from the side of humans
and from Allah SWT.
e. Firmness Value
In verse 265 of Surah al-Baqarah, Allah likens a person who eats usury to someone
who is possessed by a devil, it could mean that it happened in the world or it could also
mean that it will happen in the hereafter when he will behave like that. This means that
God forbids and threatens with punishment for those who do this. Threats and
punishments in the form of torture teach us to be firm, especially to perpetrators who
violate established rules. This is done nothing but to create order and discipline. This is
very good to apply in the family, school or agency environment. Of course, after the
regulations are enacted and socialized. Being firm does not mean being cruel, but being
firm teaches us to understand or know the impact of our actions. If so, then it is precisely
with firmness that will suppress cruelty.
f. Tolerance Value
We can see the value of tolerance in this verse 265, it is clearly stated that Allah
will give punishment to His servant who violates, but not to those who are not aware of
the prohibition. This means that we do have to be firm and strict when it comes to truth,
but we also have to be tolerant, because there may be certain people who don't know
about the rules that apply. This is one of the methods of implementing Islamic law,
namely in stages. For example, the prohibition on drinking khamr starts with the
prohibition on drinking it when going to prayer, to the prohibition on consuming it even
a little. This attitude of tolerance also made the songo guardians driven by Sunan Gresik
so that they were able to instill Islamic teachings in the archipelago, Islam spread
Hikmah (2022)
peacefully without any wars because of their tolerant attitude towards the culture of the
people of the past. And this tolerant attitude is only possessed by wise and intelligent
people, especially in terms of preaching (Abu Bakar, 2017: 55).
CONCLUSION
From the elaboration of the article entitled “Values Maslaḥah on Economic Verses
Matsâl Musharrahah in Q.S. al-Baqarah Verse 265 "the author can conclude that this verse
explains the virtues of people who spend or spend their wealth in the way of Allah by hoping
for the pleasure of Allah and for the courage of their souls, likened to a garden located on a
plateau which will continue to bear fruit because it is fertile and watered rainwater
continuously. As in Islamic economics, maṣlaḥah implies an activity that contains benefits
and blessings in mathematics is stated (M = F + B) both for producers and consumers.
Economic verse matsâlin Q.S. al-Baqarah isshabbah face containing values maṣlaḥah that is
good for all parties, maṣlaḥah can also be interpreted as an activity that contains benefits
and blessings. Values maṣlaḥah contained in the Q.S. al-Baqarah Verse 265 are: 1) The Value
of Gratitude, that the treasures we have are ours relative and there are other people's rights
entrusted in the treasures that we get as an expression of gratitude. 2) The value of the
benefits in the assets that are given when we can share with others who are more in need in
the form of ZISWAF. 3) The Optimist Value always believes that when someone spends his
wealth in the way of God, he will get a blessing, even if the blessing is not tangible in
something or what he wants. 4) Value of Motivation/Work Ethic, by giving or giving alms
with the belief that it will not reduce the quantity of assets, so there is motivation to work
more actively so that when income increases it will have a positive effect on the amount of
assets donated. 5) The value of Assertiveness or prohibition in taking usury because Allah
knows what we do, and 6) The value of Tolerance.
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Vol. 2 (2022) pp. 88-101
THE INFLUENCE OF ISLAMIC WORK ETHICS, SKILLS AND

DISCIPLINE ON THE PERFORMANCE OF THE ACADEMIC
COMMUNITY AT IAIDA BLOKAGUNG BANYUWANGI
Nawal Ika Susanti*, Imam Khusnudin, and Nurul Hidayah Abdullah

IAI Darussalam Blokagung, Banyuwangi, Indonesia
ABSTRACT
This study aims to determine the effect of Islamic work ethics, skills, and discipline on the performance
of the academic community . The objects used in this study were employees and lecturers of the academic
community at IAIDA Blokagung Banyuwangi with a population of 120 people with samples taken were
43 . This study aims to determine the extent to which the influence of Islamic work ethics, skills, and
discipline on the performance of the academic community at IAIDA Blokagung Banyuwangi and the
contribution of the three variables. This study uses quantitative analysis methods with multiple linear
regression tests with hypothesis testing with the help of SPSS 23.0. The results of the hypothesis test (t
test) found that Islamic Work Ethics has a positive and significant effect on the performance of the
Academic Community at IAIDA Blokagung Banyuwangi. It has a calculated t value of 2.920 which is
greater than t table of 2.019 with a significance probability level of 0.006 which is smaller than 0.05
with a coefficient value of 0.292. Skills have a positive and significant effect on the performance of the
Academic Community at IAIDA Blokagung Banyuwangi. It has a calculated t value of 2.790 which is
greater than t table 2.019 with a significant probability level of 0.008 which is less than 0.05 with a
coefficient value of 0.279. Discipline has no positive and insignificant effect on the performance of the
Academic Community at IAIDA Blokagung Banyuwangi. It has a t count value of 1.623 which is smaller
than t table 2.019 with a probability level of 0.113 which is greater than 0.05 with a coefficient value
of 0.162. Taken together, Islamic Work Ethics, Skills, and Discipline contribute 67.3% to the
performance of the Academic Community at IAIDA Blokagung Banyuwangi, while the remaining 32.7%
can be explained by other variables outside the research.
Keywords:
Islamic Work Ethics; Skills; Discipline; Academic Community Performance
INTRODUCTION
Along with the swift global challenges, the challenges in the world of education are
getting bigger. The world of education is an institution that has an important role in
improving the quality of human resources. This role is related to efforts to make the next
generation of the nation who have quality human resources that can be relied upon.
Becoming a developed nation is certainly an ideal that every country in the world wants to
achieve. It is common knowledge that the progress or failure of a country is influenced by
educational factors. Good education will produce human resources (HR) to produce the next
generation of the nation who are of good quality in terms of emotional, spiritual, intelligence
The Influence of Islamic Work Ethics ...
and skills. If the output of this educational process fails, it is difficult to imagine how progress
can be made.
Higher education is an institution or organization that is a place for the teaching and
learning process and for receiving and giving educational activities by having a group of
people who make relationships or collaborate to create a learning strategy plan. Higher
education is a very complex and unique institution, complex is interpreted because higher
education as an organization has various dimensions that are related to each other and
determine each other, it is interpreted as unique because higher education has certain
characteristics that other organizations do not have. Government regulations Law on
National Education System No. 20 of 2003 Article 3 states that the function of national
education is to develop capabilities and form dignified national character and civilization in
order to educate the nation's life, aiming at developing the potential of students to become
human beings who believe and fear God Almighty, have noble character, healthy,
knowledgeable, capable, creative, independent, and become democratic and responsible
citizens.
The Darussalam Islamic Religious Institute (IAIDA) is a private tertiary institution
under the auspices of the Darussalam Blokagung Islamic Boarding School Foundation, which
is located on the eastern tip of Java Island, namely in the southern Banyuwangi district. The
university is a development from the Darussalam Islamic College (STAIDA) to IAIDA which
now has 3 Faculties, namely the Tarbiyah and Teacher Training Faculty with 4 study
programs namely Islamic Education Management (MPI), Arabic Language Education (PBA),
Indonesian Tadris ( TBIN) and English Tadris (TBIG), Faculty of Islamic Economics and
Business with 2 study programs, namely Sharia Economics (ESY) and Islamic Banking (PSY),
then the Faculty of Da'wah and Islamic Communication with 2 study programs namely
Islamic Broadcasting Communication (KPI) and Islamic Counseling Guidance (BKI).
The development of the Darussalam Islamic Institute (IAIDA) which is increasingly
advanced is expected to be able to carry out a better change process, where the transition
from STAIDA to IAIDA can change the organizational culture or IAIDA institutions to become
more religious as an effort to respond to the development of IAIDA institutions, which are
mostly part of the academic community. consists of students, lecturers, and employees who
are Muslim in order to better understand and apply spiritual values that are more inclined
to the principles of Islamic teachings. This is in line with the aims and objectives of students
who wish to pursue knowledge at the Islamic Institute of Darussalam educational
institutions, they have hopes and aspirations to study deeper Islamic religious knowledge.
And if you look at the origins of the academic community, not all of them come from Islamic
boarding schools, but there are some graduates from public institutions. Likewise, among
IAIDA employees, not all of them have graduates from Islamic Religious Education
backgrounds, but graduates from public institutions. Thus it is known that the Human
Resources/teaching and education staff at IAIDA are very varied in understanding the
teachings of the Islamic religion so that a deeper improvement in the quality of Islam is
needed in the process of its development.
Based on the explanation above, the researcher wants to conduct research on the
performance of the academic community with the aim of research to explain the influence of
Islamic Work Ethics (X1), Skills (X2) and Discipline (X3) on the Performance of the Academic
Community at IAIDA Blokagung Banyuwangi partially and the magnitude of the effect.
Susanti et al. (2022)
Islamic Work Ethics

According to Cashmere1 states that in a narrow sense, etiquette is often called ethics,
which means procedures for dealing with other human beings. In a broad sense, etiquette is
often referred to as an act of regulating human behavior or behavior with society. This
behavior needs to be regulated so as not to violate the norms or habits that apply in society.
Islamic work ethics are expressed in the form of shari'ah, which consists of the Qur'an,
sunnah (identical to hadith), ijma and qiyas. Ethics is a comprehensive system of law and
morality and covers all areas of human life. Based on the nature of justice, shari'ah for
Muslims serves as a source of a series of criteria to distinguish what is right (haq) and what
is bad (false).
In this Islamic work ethic, there are important things about work ethics that must be
considered, one of which is intending and trying in a lawful way in all types of work and
people who believe will always ask and depend on Allah and help from Allah. SWT. In
accordance with the hadith which reads:
‫لكمك عار و لكمك عنلمسؤ عيهتر‬

It means:"Each of you is a leader, and each leader will be held accountable".
According to Mas'ud in Lailaturrohmah2 Islamic work ethic has the following

indicators:
a. Work Value Based on Intention
Namely believing that the value of work is determined more by intention than results.
b. Dedication To Duty
Is the quality of one's commitment in carrying out a particular task or goal to be achieved.
Peril3I this dedication is shown as a form of dedication to carry out noble ideals and
requires a very firm belief for the individual concerned.
c. Broad Prosperity Contribution
Namely believing wholeheartedly that with enough income to meet needs and provide
prosperity for the wider community.
d. Cooperation and Consultation
Collaboration is work carried out by two or more people involving interactions between
individuals, working together to achieve dynamic goals. Whereas consultation is a
dialogue, in which there are activities of sharing and exchanging information in order to
ensure that the parties consulted know more deeply about a theme. Therefore
consultation is something that is educative and inclusive.
Skills
According to Wahyudi4 Skill is the expertise to do a job that is only obtained in practice.
These work skills are grouped into three categories, namely:
a. Mental skills such as analysis, making decisions, calculating and memorizing.
b. Physical skills such as skills related to limbs and work.
1Paisley. (2005).Human Resource Management. Jakarta: Rajawali Press.

2Lailaturrohmah Naafila, (2014) "Analysis of the Influence of Islamic Work Ethics on Job Satisfaction, Organizational
Commitment and Organizational Citizenship Behavior" (Case Study at Hudatama Islamic Financial Services Cooperative
Semarang). Diponegoro University Semarang.
3
4 Wahyudi, Bambang. 2002.Human Resource Management, First edition. Publisher: Difficulta Bandung
c. Social skills such as being able to influence other people, giving speeches, offering goods
and others.
Skills are an important aspect possessed by employees at work. Skills can be assessed
through the following assessment indicators5:
a. Determine how to complete the task / job.
b. Determine the best procedure in carrying out the task/job.
c. Complete the task well.
d. Determine the best size/volume of tasks that can be completed.
e. Determine the best quality measure of work that can be completed.
f. Predicting the results of the implementation of tasks / jobs.
In order to improve work skills, besides being carried out through formal education, it can
also be done by providing training. The aim of the training is generally to improve work
skills, increase mastery of new tools and methods. Job training emphasizes improving
professional abilities, so training is a supplement to education. The objective of the training
is basically to increase employee work productivity. The values of talent development,
creativity, innovation, skills and work motivation are usually grown in an educational
environment and developed in the process of job training.
Discipline
Discipline is a management action that encourages employees to meet various
standard provisions that must be met by employees. The provisions set by the organization
are of course an emphasis on each employee. work discipline can be interpreted as the
implementation of management to reinforce organizational guidelines 6.
Work discipline is one's awareness and willingness to comply with all applicable
company regulations and social norms. With good work discipline in employees, the higher
work performance will be achieved. Discipline is very important for organizational growth,
used primarily to motivate employees to be able to discipline themselves in carrying out
work both individually and in groups. Besides that, discipline is useful in educating
employees to obey and like existing rules, procedures and policies, so that they can produce
good performance.
Discipline is formed from the awareness and willingness of a person to obey all the
rules and norms that have been set. This means that discipline is formed not from
compulsion but must be from one's awareness so that the implementation of discipline is
not only because there is a punishment for the offender but is formed from a sense of
responsibility that that person has. By forming a sense of discipline in everyone, this can
increase work enthusiasm and organizational and individual goals will be carried out
properly.
Basically, there are many indicators that affect the level of employee discipline in an
organization, among others7:
a. Goals and abilities
Goals and abilities can affect employee discipline. The goals to be achieved must be clear
and ideally defined and challenging enough for the employee's abilities. This means that
the goals (work) assigned to the employee must be in accordance with the ability of the
employee concerned, so that he works seriously and is disciplined in doing it. However, if
5 Mulyadi. (2011).Management Planning and Control System. Jakarta: Salemba Empat.

6 Mangkunegara, AA. Anwar Prabu. 2013.Corporate Human Resource Management. Rosdakarya Youth: Bandung.
7 Hasibuan, Malayu S.P. (2010), p. 10.Human Resource Management. Jakarta: Earth Script.
the work is beyond their capabilities or far below their abilities, the sincerity and
discipline of employees is low.
b. A role model of a leader
Exemplary leaders play a very important role in determining employee discipline because
leaders are made role models and role models by their subordinates.
c. remuneration
Remuneration (salary and welfare) also influences employee discipline because it will
give employees satisfaction and love for the company/work. If the employee's love for
work is getting better, their discipline will be getting better too.
d. Justice
Justice also encourages the realization of employee discipline, because ego and human
nature always feel important and ask to be treated the same as other humans. Justice
which is used as the basis of wisdom in giving remuneration (confession) or punishment
will stimulate the creation of good employee discipline.
e. Waskat (Free Market)
The real and most effective action in realizing the discipline of organizational employees.
Leaders must actively and directly monitor the behavior, morale, attitudes, work passion,
and work performance of their subordinates. Leaders must always be at work so they can
monitor and provide instructions to their subordinates who experience difficulties in
completing work.
f. Punishment
The severity or lightness of the punishment set influences the good and bad of employee
discipline. Penal sanctions must be applied based on logical, reasonable considerations,
and clearly informed to all employees. Penal sanctions must be educational in nature and
become a motivational tool to maintain work discipline.
g. Assertiveness
A leader must have the courage to act decisively to punish every disciplinary employee
according to the established legal sanctions, so that the leader can maintain the discipline
of an organization's employees.
h. Human relations
A leader must create an atmosphere of harmonious and binding human relations among
all employees, so that a comfortable working environment and atmosphere can be
created. This can motivate discipline for employees.
Academic Community Performance

Employee performance (work achievement) is also interpreted as the work results in
quality and quantity achieved by an employee in carrying out his duties according to the
responsibilities given to him. According to Mangkunegara in Zahra, there are two factors that
affect performance8, that is:
a. ability factor (Ability). In general, it is divided into three, namely the potential ability of
Intelligence Quotients (IQ), reliability ability (knowledge) and skills.
b. Motivation Factor (Motivation). Motivation is defined as an attitude (attitude) leadership
and employees to work situations (situation) in the organizational environment.
Factors that can influence and drive performance is behavior. Behavior is about how we
act and not about what or who. Behavior is a way in which a person acts or does something
because it can determine what will be done in every situation and can determine
performance, because high-level performance is the result of doing the right thing at the
8Zahra, Annidiatuz. 2015.The Effect of Islamic Work Ethics on Employee Performance at CV. Yogyakarta Management Sidiq.
Yogyakarta: Faculty of Da'wah and Communication, UIN Sunan Kalijaga
right time9. As for employee performance indicators according to Gomes in Mangkunegara10

that is:
a. Quantity of work, namely the amount of work obtained in a specified period of time. This
can be seen from the results of the work of employees in working with a certain time and
speed in completing tasks and responsibilities.
b. Quality of work, a management system approach or an organizational perspective that
aims to improve the quality of life of employees in the work environment in a
simultaneous and sustainable way.
c. Job knowledge, activities aimed at identifying, creating,explain, and distribute knowledge
for reuse, knowledge, and learning within the organization.
d. Creativeness, that isability in developing, creating, and being creative to generate ideas
and new ways of solving problems and finding opportunities. As for what is meant by a
new idea, it does not mean something that is really new, from nothing to being. However,
the new meaning is that it can take a new form or be different from the previous one.
e. Cooperative, namely the willingness to cooperate with others or it can also be interpreted
as an attitude that shows cooperation, not opposing an individual attitude or a certain
group.
f. Dependability, namely awareness and can be trusted in terms of attendance and
completion of work.
g. initiative, namely the enthusiasm to carry out new tasks and in enlarging their
responsibilities or it can also be interpreted as the ability to decide anddo something right
without having to be told, being able to find what should be done to something that is
around, trying to keep moving to do things even though things are getting more difficult.
h. Personal Quality, a skill possessed by a person in managing himself with various aspects
owned in order to achieve personal qualities that are beneficial to himself, other people,
or his environment.
conceptual framework
The frame of mind describes the relationship of the independent variables, in this case
the Islamic work ethic (X1), skills (X2), discipline (X3) on the dependent variable, namely the
performance of the academic community (Y).
Figure 1. conceptual framework

(Source: Processed by Researchers, 2022)
From the conceptual framework above, it can be explained that there are three
independent variables, namely Islamic work ethics (X1), skills (X2), discipline (X3) then there
9 Wibowo. 2013.Organizational Behavior. Jakarta: PT. King of Grafindo Persada.

10 Mangkunegara, A.A. Anwar Prabu. 2009.Human Resource Management. Rosdakarya youth. Bandung.
is one dependent variable, namely the performance of the academic community (Y). Based
on this conceptual framework, this study aims to determine whether the three independent
variables have a significant influence on the performance of the academic community.
Furthermore, researchers also want to know which independent variables have the most
dominant influence on the performance of the academic community.
Based on the formulation of the problem, the hypothesis proposed in this study is:
H0: There is no effect of each independent variable partially on the performance of the
academic community.
Ha: There is an influence of each independent variable simultaneously on the performance
of the academic community.
METHOD
The research used in this research is quantitative research, where the quantitative type
is research in the form of numbers to test a hypothesis. According to Margono, quantitative
research is research that uses more logical hypothesis verification which starts with
deductive thinking to derive hypotheses and then conducts field tests and conclusions or
hypotheses are drawn based on empirical data. Hence the emphasis on empirical indices and
measurements. the population in this study were lecturers and staff of the academic
community at the Darussalam Islamic Institute.
The sample is a part or number of certain samples taken from a population and
examined in detail. In this study, to determine the number of samples using calculations
according to Roscoe cited by Sekaran11 which provides a general reference for determining
sample size. If the research is multivariate (including multiple regression analysis) the
sample size should be 10 times larger than the number of variables in the study, so that the
researcher determines the sample size is 43 respondents, which is the result of 10 x 4
variables. Researchers use probability sampling with type simple random sampling. Simple
random sampling is a random sampling technique without regard to strata in the population.
Or samples taken in such a way that each research unit or elementary unit from the
population has the same opportunity to be selected as a sample.

Research Instrument Validity Test Results
The results of the research instrument validity test are presented in Table 1 which is
the result of the r-value instrument validity testcount as well as significance with the SPSS
program.
Table 1. Results rcountIslamic Work Ethics (X1), Skills (X2), Discipline (X3), and Academic Community Performance (Y)
and Significance of the SPSS Research Instrument Validity Test
R calculate
Variable Item R table Say Decision Criteria Is.
SPSS
Islamic Work Ethics 1 0,621 0,3008 0,000 1. Psig < 0.05 then the Valid
(X1) 2 0,594 0,3008 0,000 instrument Valid
3 0,530 0,3008 0,000 It is said Valid
4 0,555 0,3008 0,000 Valid Valid
5 0,565 0,3008 0,000 2. tcount > ttable Valid
6 0,714 0,3008 0,000 For Valid
7 0,648 0,3008 0,000 The instrument is said Valid
8 0,634 0,3008 0,000 to be valid Valid
11 Sekaran, Uma, (2006), Research Methodology for Business Book 2 Edition 4, Jakarta: Salemba Empat
R calculate
Variable Item R table Say Decision Criteria Is.
SPSS
9 0,555 0,3008 0,000 Valid
10 0,556 0,3008 0,000 Valid
Skills (X2) 1 0,656 0,3008 0,000 1. Psig < 0.05 then the Valid
2 0,662 0,3008 0,000 instrument Valid
3 0,661 0,3008 0,000 It is said Valid
4 0,667 0,3008 0,000 Valid Valid
6 0,645 0,3008 0,000 For Valid
8 0,677 0,3008 0,000 to be valid Valid
9 0,590 0,3008 0,000 Valid
10 0,718 0,3008 0,000 Valid
Discipline (X3) 1 0,834 0,3008 0,000 1. Psig < 0.05 then the Valid
2 0,789 0,3008 0,000 instrument Valid
3 0,836 0,3008 0,000 It is said Valid
4 0,558 0,3008 0,000 Valid Valid
6 0,756 0,3008 0,000 For Valid
8 0,668 0,3008 0,000 to be valid Valid
9 0,622 0,3008 0,000 Valid
10 0,711 0,3008 0,000 Valid
Academic Community 1 0,847 0,3008 0,000 1. Psig < 0.05 then the Valid
Performance (Y) 2 0,840 0,3008 0,000 instrument Valid
3 0,797 0,3008 0,000 It is said Valid
4 0,735 0,3008 0,000 Valid Valid
6 0,810 0,3008 0,000 For Valid
8 0,765 0,3008 0,000 to be valid Valid
9 0,747 0,3008 0,000 Valid
10 0,774 0,3008 0,000 Valid
Source: Primary Data, 2022
In Table 1, the valid instrument criteria are r count > rtable (α,n-2), value α = 0.05 with n-
2 = 43-2= 41 until r is obtainedtable 0.3008. The second condition is significance ≤ 0.05. These
results are obtained from the results of the correlation of each correlation coefficient (rcount)
is shownpearson correlation with the significance of two pikah (2-tailed) and the number of
respondents (N) 43.
Research Instrument Reliability Test Results

The results of the research instrument reliability test with the SPSS program are
presented in Table 2. below:
Table 2. SPSS Research Instrument Reliability Results

Variable SPSS alpha value Decision Criteria Is
Islamic Work Ethics (X1) 0,745 ≥ 0,6 Reliable
Skills (X2) 0,764 ≥ 0,6 Reliable
Discipline (X3) 0,770 ≥ 0,6 Reliable
Academic Community
0,778 ≥ 0,6 Really
Performance (Y)
Source: SPSS Primary Data, 2022
Based on Table 2, it can be seen that the instrument reliability coefficient in the
columnCronbach’s Alpa the criterion of a reliable instrument is if the reliability coefficient is
> 0.6. Islamic Work Ethics is 0.745, Skills is 0.764, Discipline is 0.770, and Academic
Community Performance is 0.778.
Normality test
The Normality Test was conducted to test whether the independent variables and
dependent variables in the regression model have a normal distribution or not 12. A good
regression model is one that has a normal or close to normal distribution. In this test the
researchers used a non-parametric testKolmologrov-Smirnovis a normality test using the
cumulative distribution function. Normality detection can be performed on the output of
SPSS 23.0 by looking at Table 3 below:
Table 3. Normality test

Unstandardized Residual
N 43
Normal Mean 0,0000000
Parameters Std. Deviation
a,b
2,47630770
Most Absolute 0,121
Extreme Positive 0,055
Differences Negative -0,121
Test Statistic 0,121
Asymp. Sig. (2-tailed) 0,124a)
a) Lilliefors Significance Correction.
b) This is a lower bound of the true significance
Based on Table 3, it is known that the significance value of Asiymp. Sig (2-tailed) of
0.124 is greater than 0.05. Then according to the basis of decision making in the normality
testKolmologrov-Semirnovabove it can be concluded that the data is normally distributed. to
reduce doubts on the chart analysis above and the criteria are:
a. It is declared normal if the significance probability value is > α (0.05).
b. It is declared abnormal if the significance probability < α (0.05).
T Test (Partial)
T-test was conducted to determine the effect of each independent variable on the
dependent variable. T test results can be seen in Table 4.
Table 4. Partial Test Results (T)

Unstandardized Standardized
Coefficients Coefficients
Model B Std. Error Beta T Say.
1 (Constant) -3,556 4,189 -0,849 0,401
X1 0,429 0,147 0,353 2,920 0,006
x2 0,457 0,164 0,383 2,790 0,008
X3 0,204 0,126 0,207 1,623 0,113
a. Dependent Variable: Y
Source: Processed SPSS 23.0
12 Hello, Anton. 2006.Multivariate Analysis dengan SPSS. Salatiga: STAIN Salatiga Press.
a. The Effect of Islamic Work Ethics on Academic Community Performance

The Beta coefficients value of 0.429 is positive with Sig. 0.006 ≤ 0.05, then Ho is rejected
and Ha is accepted, meaning that Islamic Work Ethics has a significant effect on Academic
Community Performance.
b. The Influence of Skills on the Performance of the Academic Community
The Beta coefficients value of 0.457 is positive with Sig. 0.008 ≤ 0.05, then Ho is rejected
and Ha is accepted, meaning that skills have a significant effect on the performance of the
academic community.
c. The Effect of Discipline on the Performance of the Academic Community
The Beta coefficients value of 0.204 is positive with Sig. 0.113 ≥ 0.05, then Ho is accepted
and Ha is rejected, meaning that discipline has no significant effect on the performance of
the academic community.
From Table 4 it is known that a constant of -3.556 means that the three variables of
Islamic Work Ethics (X1), Skills (X2) and Discipline (X3) has a significant influence on the
Academic Community Performance variable (Y) at IAIDA Blokagung Banyuwangi of -3.556
the regression coefficient of the Islamic Work Ethics variable (X1) of 2,920, Skills (X2) of 2,790
and Discipline (X3) of 1.673. Thus the multiple regression equation model is obtained as
follows:
a. The Effect of Islamic Work Ethics on Academic Community Performance
The results showed that the Islamic Work Ethics had a positive and significant effect on
the performance of the Academic Community at the Darussalam Islamic Institute. The
results of statistical tests that have been carried out show the value of t count the Islamic
Work Ethics variable is 2.920 which is greater than t table 2.019 with a significance
probability level of 0.006 which is smaller than 0.05 with a coefficient value of 0.292. This
test proves that there is an influence on the performance of the academic community. This
variable is measured from 6 indicators, namely the value of work based on intention,
dedication to tasks, contribution to broad prosperity, cooperation and consultation, work
as a livelihood, the ability to distinguish goals.
Table 5. presentation of indicators of Islamic work ethics

No. Indicator Presentation
1 Value work based on intention 77,3%
2 Dedication to duty 93,3%
3 Contribution to widespread prosperity 81,4%
4 Cooperation and consulting 87,2%
5 Work for a living 80,8%
6 The ability to distinguish goals 88,4%
Source: 2022 primary data
Based on Table 5, it can be seen that the indicator of dedication to the task makes a
dominant contribution to the Islamic work ethics variable for the IAI Darussalam
Blokagung Banyuwangi community. This positive influence means that the higher the
value of Islamic work ethics, the higher the performance of the academic community.
Likewise with employees of the Darussalam Blokagung Islamic Religious Institute
academic community, the results of interviews with several respondents stated that they
agreed with the Islamic work ethic that was applied in their work, with this ethic they
could improve performance in accordance with their respective performance targets.
However, respondents also argued that everyone is different, some agree and disagree,
depending on how a person's perception is.
b. The Influence of Skills on the Performance of the Academic Community

The results of the study show that skills have a positive and significant effect on the
performance of the academic community at the Darussalam Blokagung Islamic Institute.
The results of statistical tests that have been carried out show the value of t count of 2.790
which is greater than ttable 2.019 with a significant probability level of 0.008 which is
smaller than 0.05 with a coefficient value of 0.279. This variable is measured using 6
indicators, namely the ability to determine how to complete a task/job, the ability to
determine the best procedure for carrying out a task/job, the ability to complete a task
properly, the ability to determine the size/volume of the best task that can be completed,
the ability to determine the best quality measure of work can be completed, and the ability
to predict the results of the implementation of tasks / jobs. Most of the six indicators gave
agreed responses, meaning that most of the academic community had an influence on the
Skills variable. This can be seen in the following table presentation:
Table 6. Skills Indicator Presentation

No Indicator Presentati
on
1 the ability to determine how to complete the task / job 88,4%
2 Ability to determine the best procedure in carrying out the task/job 85,2%
3 Ability to complete tasks well 82,3%
4 Ability to determine the best size/volume of tasks that can be completed 86,3%
5 The ability to determine the best quality measure of work that can be completed 85,5%
6 The ability to predict the results of the implementation of tasks / jobs 83,7%
Based on Table 6, it can be seen that the Skills variable on the ability indicator determines
how to complete tasks/work that contributes greatly to the Performance of the Academic
Community at the Darussalam Blokagung Islamic Institute of Religion. The results of
interviews from several respondents stated that they agreed that at work there must be
positive thoughts supported by high intelligence and creative ideas and also not delaying
work, so that work can be carried out at the right time and as expected.
c. The Effect of Discipline on the Performance of the Academic Community
The results of the study show that Discipline has no positive and insignificant effect on
the performance of the academic community. The results of statistical tests that have been
carried out show the value of tcount Discipline variable 1.623 which is smaller than t table
2.019 with a significance probability level of 0.113 which is greater than 0.05 with a
coefficient value of 0.162. This test proves that there is no effect on the performance of
the Academic Community. Based on the results of interviews with several respondents, it
was stated that the disciplinary factor at IAIDA was not given much attention, for example
in terms of attendance, it was often not on time for both employees and lecturers.
Uji R2 (Coefficient of Determination)

The value of the coefficient of determination is made to find out how much the
percentage value of the contribution of the independent variables influences the dependent
variable through the SPSS 23.0 program as follows:
Table 7. Determination Coefficient Results
Model R R Square Adjusted R Square Std. Error of the Estimate
1 0,821a 0,673 0,648 2,56979

a. Predictors: (Constant), X3, X1, X2
b. Dependent Variable: Y
Table 7 shows that the coefficient of determination is 0.673 or in other words the
information contained in the data is 67.3% which can be explained by this model, so it can
be said that Islamic Work Ethics, Skills and Discipline simultaneously affect the performance
of the Academic Community. While the remaining 32.7% is explained by other variables not
explained in this study. Based on the results of the overall indicator presentation, this can be
seen from the following table:
Table 8. Simultaneous Indicator Presentation

No Indicator Presentation
1 Islamic Work Ethics 85,8%
2 Skills 85,1%
3 Discipline 80,3%
The test results in Table 8 above show that the overall Islamic Work Ethics variable
indicator has a presentation value of 85.8%, the Skills indicator as a whole has a presentation
value of 85.1% and the Discipline variable indicator as a whole has a presentation value of
80.3%. . The results of simultaneous testing can also be seen from the resulting regression
equation, namely the regression test and the hypothesis in the regression equation model
with the independent variables being Islamic Work Ethics, Skills and Discipline and the
dependent variable being Academic Community Performance.
Figure 1. Regression Equation Model

(Source: Processed by Researchers 2022)
Based on Figure 1, the regression equation model can be made as follows:

Y= 0.429 X1 + 0,457 X2 +e
Where: X1 = Islamic Work Ethics, X2 = Skills and Y = Academic Community Performance
Uji F
The F test is used to test whether the regression model that has been created is a
significant model or not. The following results of the F test can be seen in Table 5.
Table 9. Simultaneous Test Results (F)

Model Sum of Squares Df Mean Square F Say.
1 Regression 530,638 3 176,879 26,784 0,000b
Residual 257,548 39 6,604
Total 788,186 42
a. Dependent Variable: Y
b. Predictors: (Constant), X3, X1, X2
From the data in Table 9 the results of the F-table test analysis are 2.019 with degrees
of freedom df for the numerator/variable (k) = 4 and df for the denominator (n-k) = 43-4 is
39, with a significance level of 5%. So the results of the study show that the calculated F value
is 26.784, with Sig. 0.000 ≤ 0.05, so it can be said that the model formed is a significant model
and in accordance with the conditions in the field.
CONCLUSION
From the results of research on the influence of Islamic Work Ethics, Skills and
Discipline on the Performance of the Academic Community, the following conclusions can be
drawn:
1. Based on the results of the research that has been discussed, it is concluded that the
Islamic Work Ethics variable has a positive and significant effect on the performance of
the academic community, this is evidenced by the t value count > ttable namely 2.920 >
2.019 with a significant value of 0.006 <0.05.
2. The skill variable has a positive and significant effect on the performance of the
academic community, this is evidenced by the t value count 2,790 > ttable 2.019 with a
significant value of 0.008 <0.05.
3. The Discipline variable has no positive and significant effect on the performance of the
academic community, this is evidenced by the t valuecount < ttable namely 1.623 <2.019
with a significant value of 0.113 > 0.05.
4. The model formed is a significant model and in accordance with the conditions in the
field. This is proven from the statistical coefficient test f count> ftable namely 26.784 > 2.019
and a significant value of 0.000 <0.05. And the results of the study of the coefficient of
determination (R2) shows that the two independent variables, namely Islamic work
ethics (X1), skills (X2) and discipline (X3) has an effect on the dependent variable, namely
the performance of the academic community at IAIDA Blokagung of 0.673 or 67.3%
which indicates that there is an influence of Islamic work ethics, skills and discipline
variables. while the remaining 32.7% is influenced by other variables not explained in
other studies.
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Sidiq Manajemen Yogyakarta. Yogyakarta: Fakultas Dakwah dan Komunikasi, UIN
Sunan Kalijaga

Vol. 2 (2022) pp. 102-113
THE INFLUENCE OF ISLAMIC CONSUMPTION ETHIC

VALUES, HEDONISM, AND RELIGIUSITY ON
CONSUMPTIVE BEHAVIOR ISLAMIC YOUNG GENERATION
Mira Ustanti*, Muhammad Annas, and Anila Shilvy Ashfia

Darussalam Islamic Institute, Blokagung, Banyuwangi, Indonesia
ABSTRACT
The purpose of this study is to determine the influence of the ethical values of Islamic consumption (X1),
hedonism (X2), and religiosity (X3) partially or simultaneously on the consumptive behavior (Y) of the
younger generation of Islam.This study uses quantitative research using primary data obtained from
the results of the distribution of questionnaires or questionnaires and also interviews with respondents.
The sampling technique in this study uses a simple probability sampling random sampling. The
respondents used in this study were 42 students who were students of the Sharia Economics Study
Program at the Darussalam Islamic Institute Blokagung in the 2018 and 2019 Islamic economics study
program who lived in Islamic boarding schools. Hypothesis testing using multiple linear regression
analysis method is used to determine the effect of the independent variables with the dependent
variable, namely the ethical values of Islamic consumption, hedonism, and religiosity on the
consumptive behavior of the younger generation of Islam.The results of this study indicate that partially
the variable values of Islamic consumption ethics (X1) indicate the value of t-count > t-table, the
hedonism variable (X2) shows the value of t-count > t-table, and the religiosity variable (X3) shows the
value of t-count < t-table, while simultaneously the variable the ethical values of Islamic consumption
(X1), hedonism (X2) and religiosity (X3) obtained the value of t-count > t-table. Meanwhile, in the
coefficient of determination (R2), it can be seen that the coefficient value is 0.879, which means that
there is a contribution of 87.9% and 12.1% is influenced by other variables.
Keywords:
Consumptive Behavior; Hedonism; Islamic Consumption Ethical Values; Religiosity
INTRODUCTION
Humans cannot be separated from consumption activities in carrying out life on this
earth. Basically humans need consumption to survive, the higher the need, the more
consumption will also increase. Each person may vary in consumption according to their
respective needs and income levels. Differences in income levels are one of the main
determinants of consumption. Even some people who have the same income, the
consumption can be different. Consumption itself can be interpreted as an activity that can
spend goods or services to meet their needs. But in this day and age everyone consumes not
only to meet their needs but they consume based on their desires, because everyone
prioritizes their desires rather than their needs (Muslim, 2011).

The Influence of Islamic Consumption Ethic ...
According to Muttaqin and Ardiyanto (2019) they state that Islam certainly provides
guidance in spending assets according to everyone's abilities and needs. This means that
meeting needs is certainly not prohibited as long as fulfilling these needs can increase one's
faith and provide benefits in one's life. Consumption according to Islam does not merely
make goods the sole satisfaction. Income in Islam is also allocated to social activities orsocial
spending. In general, social allocation in Islam is commonly known as infaq. Goods consumed
by a person do not have to fulfill desires so as to increase the quantity of an item, but
according to needs and not excessive. As the word of Allah (Q.S Al-Isra 17: 27)
‫طن ِّل َربِّه َك ُف ْو َرا‬ َّ ‫اِ َّن الْ ُم َب ِّذ ِّرْي َن ََكن ُْوا ِّاخ َْو َان‬
َّ ‫الش ِّيط ْ ِّْي َو ََك َن‬
ُ ‫الش ْي‬
It means: "Indeed, those who spend money are brothers of the devil and the devil is very
disobedient to his god.” (Q.S Al-Isra 17:27) (Kementerian Agama RI).
In addition, consumption behavior in Islam considers the halal and haram of an item,
so there is no room for unlawful goods to be consumed and halal is the only item that can be
consumed. Currently, Muslim consumers are faced with a wide choice of products and
services. Each product category offers a variety of brands either locally or internationally
recognized. This makes it easy for consumers to choose halal products with the halal status
of their products. Globalization that is happening at this time can have an impact on changing
the order of values in human life, the rapid development of industry makes the supply of
goods abundant and very easy to access. That way everyone will be faced with a choice of
goods that triggers the human desire to try the choices offered so that a healthy lifestyle is
formedhedonism. Lifestylehedonism is a lifestyle that is carried out to seek the pleasures of
life, especially for those who are teenagers, because they tend to present themselves through
excessive consumption styles as an effort to achieve pleasure. People who adhere hedonism
think that pleasure is only a goal. They usually live extravagantly without taking into account
aspects that should be taken into consideration (Handayani, 2019).
According to Hesi and Zuwardi (2019) it is stated that if a Muslim carries out religious
religiosity well, he will avoidwaste, due to behaviorwaste is a wasteful attitude that is
consciously carried out only to fulfill the demands of mere lust. Someone who has high
religiosity will certainly apply religious values in daily life. Like not consuming something
excessively which in the end will make something redundant, not going to waste, choosing
good and halal products, and not using price discounts or discounts as a benchmark in
buying an item without thinking about what the item is used for. This religiosity becomes
very important to influence consumption behavior. Consumption cannot be separated from
the role of religious observance as a benchmark for worldviews that tend to influence
lifestyles, behavior and tastes. So that's when nature appearedwaste or exaggeration as a
limitation that Allah SWT gave to his servants in consumption.
Along with the development of the current era, everyone consumes goods and services
not on the basis of need, but to achieve a level of self-satisfaction, thus making a person
extravagant or better known as consumptive behavior. Currently, students are the younger
generation who belong to the final year youth group. Therefore, as a teenager, students tend
to engage in very high consumption activities. Consumptive behavior carried out by students
today is not a rare thing. The culture that influences consumptive factors consists of a
community of friends, where a person will feel pressured when a community owns the item.
While another factor is when someone seesInfluencer idol owns or uses an item, then that

Ustanti et al. (2022)
person will follow him. We can see this from the excessive way students dress and always
change their styles in dressing according to trends (Rahmat, 2020: 41).
Students of the IAIDA Blokagung Banyuwangi Islamic Economics Study Program are
an example of the younger generation of Muslims who incidentally are students and also
santri, because IAIDA Blokagung Banyuwangi is a higher education institution based on
Islamic boarding schools and of course instills the ethical values of Islamic consumption and
also the value of religiosity in behaving with the goal of instilling self-control in worldly
matters. An Islamic-based campus environment should avoid contradictory behavior with
religious rules as well as consumptive behavior, but reality shows that there is a
consumption behavior that hedonism in every activity. Student consumptive behavior raises
several problems such as not being able to prioritize spending money, prioritizing wants
rather than needs, and having difficulty saving because of the desire to have something that
must be fulfilled. For this reason, an effort is needed to change the consumption pattern of
someone who tends to be consumptive to be selective, to change consumption patterns from
irrational to rational ones. Therefore, consumptive behavior itself is prohibited by religion
because it is includedisraf and mubadzir.
Researchers are interested in examining the problems that occur with students of the
Islamic Economics Study Program, namely those related to the consumptive pattern of
students who are too excessive in buying goods such as branded shoes, clothes and
accessories at prices above the average. This was done not because of the student's need but
rather a student's desire in terms of buying these items with the aim of just wanting to match
the trends used by friends so that they have a high sense of prestige when they don't have
them. So they buy an item not only because the item is of good quality, but because there is
a sense of prestige in the association even though they have never felt that what they are
doing is very inappropriate in Islamic ethics. Based on the phenomena that occur, the
researchers created the title "The Influence of Islamic Consumption Ethical Values,Hedonism,
and Religiosity Against the Consumptive Behavior of the Young Generation of Islam".
Definition of Consumption
Humans in economic theory are economic beings who always try to maximize their
satisfaction and always act rationally. In KBBI (2016) it is stated that consumption is the use
of production goods (clothing, food and so on) or goods that directly meet our needs in life.
The notion of consumption in the economy is not the same as the notion of economics in
everyday life which can be interpreted by eating and drinking behavior. In economics,
consumption can be interpreted as every person's behavior to use and utilize goods and
services to meet their needs. So, consumption behavior does not only involve eating and
drinking behavior, but also involves other economic behaviors such as buying and wearing
clothes, buying and using vehicles, buying and wearing shoes and others.
The purpose of consumption in conventional economic theory is to seek satisfaction
(utility) highest. Determination of goods or services to be consumed is based on the criteria
in the level of satisfaction. The level of consumption of a consumer can only be determined
by the ability of his budget. As long as there is a budget available to buy these goods or
services, then someone will consume the goods or services in question. The higher the
income of a consumer, the goods that were originally considered luxury goods will turn into
normal goodsinferior. Thus the consumer will never stop consuming a product or service
(Muslim, 2011: 154).

Definition of Islamic Consumption

According to Putriani (2015) said that consumption is a basic human need, without
this activity, the resulting product will not be absorbed and will affect the economy of a
country. This consumption activity is always attached to income and also the price of an
item. When income rises, consumption will increase. Likewise, when income falls,
consumption will also decrease. Meanwhile, Islamic consumption is the proper and
appropriate use of assets. Therefore, a consumption activity is an endeavor in fulfilling a
necessity of life. Consumption by a Muslim should reflect his relationship with Allah as a
differentiator between conventional and Islamic consumption concepts. Allah SWT said in
surah Al- Baqarah (2: 168)
‫الش ْي َط ِّان ِّان َّ ُه لَ ُ ُْك عَدُ ٌّو ُم ِّب ْ ٌْي‬

َّ ‫َ ََيُّيه َاالنَّ ُاس ُ ُُكوا ِِّف ْ َاْل ْر ِّض َح َال ًْل َط ِّي ًبا َو َْل تَت َّ ِّب ُعوا خ ُُط َو ِّات‬
It means: "Oh man! Eat from the lawful and good (food) found on the face of the earth, and
do not follow the steps of Satan. Indeed, the devil is your real enemy.” (Q.S Al-Baqarah 2: 168)
(Ministry of Religion of the Republic of Indonesia).
Islam never limits a person in getting satisfaction. However, it provides guidance on

consumption that is lawful and good and that is something that must be adhered to. A
consumption in Islam never limits satisfaction but conveys it at a high level, ieAl-Nafs Al-
Muthmainnah which has 3 components, namely Divine awareness, self-perfection, and also
coincidethe existence andthe soleand it is also stated that the satisfaction achieved by a
Muslim is by practicing good deeds with the intention only to get the pleasure of Allah SWT
(Hoetoro, 2019).
Definition of Islamic Consumption Ethics

Islamic ethics means easy morals or commendable morals. The term ethics which in
Indonesian is decency with the basic word susila is then given a prefix and a suffix. Susila
comes from Sanskritare means goodthey means the standard of life. So ethics can relate to
behavior that follows the norms of a good life. As for Islamic ethics, it means obeying the
laws that have been established by Allah SWT so that humans achieve happiness in the
world and the hereafter (Aziz, 2008: 38).
Definition of Hedonism
According to Hayati (2019: 74) states that lifestyle is an art that is entrenched in a
person. One's choice of lifestyle is a choice of how and likewhat a person is a member of
society. A free lifestyle is on the rise among teenagers, especially in big cities. This free
lifestyle is the result of the understanding that what is updated is that free living does not
place limits on consumption behavior that can lead humans to a hedonistic lifestyle.
Lifestylehedonism is a lifestyle that is carried out to seek the pleasures of life itself,
such as spending more time outside the home, playing a lot and always wanting to be the
center of attention.Hedonism This is one of the behaviors that are often applied by
consumptive humans, especially for those who are still teenagers because they tend to
represent themselves through excessive consumption styles as an effort to achieve their
own pleasure because people who adhere to the hedonic school consider or make pleasure
as a goal. they and they usually live extravagantly without taking into account aspects that
should be taken into consideration (Handayani, 2019: 9).

Aspects of hedonism
According to Subandy (2016) there are several forms of lifestylehedonism, among
others:
a. Lifestyle industry
b. Lifestyle ad
c. Public relation and lifestyle journalism
d. Independent lifestyle
e. Lifestylehedonism
The Hedonism Factor

According to Susanto (2011) the factors that influence lifestyle are explained as
follows:
a. Reference group
A reference group is a group that has direct or indirect influence on a person's attitudes
and behavior.
b. Family
The family plays the biggest and longest role in shaping individual attitudes and behavior,
because parents' upbringing will shape children's habits which indirectly affect their
lifestyle.
c. Social class
Social class is a group that is relatively homogeneous and long-lasting in a society that is
arranged in a hierarchical order and members at each level have the same values,
interests, and behaviors.
d. Culture
Culture includes knowledge, beliefs, arts, morals, laws, customs and habits acquired by
individuals as members of society.
Definition of Religiosity
Religion is the main characteristic of human life and can also be said to be one of the
most powerful forces in influencing one's actions. According to Hesi and Zuwardi (2019:
196) religiosity is diversity which means a condition that exists within a person that
encourages him to behave in accordance with the level of obedience to religion. For a
Muslim, religiosity is defined as how far the knowledge is, how strong the belief is, how well
the worship and creed are carried out and how deep the appreciation of the religion he
adheres to is. In Islam, religiosity is broadly reflected in the experience of aqidah, sharia, and
morals, or in other expressions of faith, Islam and ihsan. If all of these elements have been
owned by a person, then he is a real religious person. As the Word of Allah (Q.S At-Taubbat
9: 33):
ِّ ْ ‫ه ُُ َو َّ ِّاَّل ْي َا ْر َس َل َر ُس ْو ََل ِِّبلْهُدى َو ِّد ْي ِّن الْ َح ِّق ِّل ُي ْظه َِّر ُه عَ ََل ِّال ْي ِّن ُ ُِّكه َولَ ْو َك ِّر َه الْ ُم‬
‫ْش ُك ْو َن‬
It means: "It was He who sent His Messenger with instructions (Al-Qur'an) and the true religion
to be superior to all religions, even though the polytheists did not like it.” (QS. At-Taubah 9: 33)
(Ministry of Religion of the Republic of Indonesia).
According to some experts in humans there is an instinct or instinct calledreligious

instinct, namely the instinct to believe in and hold worship of a power that exists outside of
human beings. It is this instinct that encourages humans to carry out activities that are

religious in nature. Furthermore, it is said that some experts do not directly mention that
this encouragement isinstinct religious,however, they argue that this instinct or urge to
achieve a wholeness is the root of religion.
Definition of Consumptive Behavior

Behavior can mean an individual's response or reaction to stimuli or the environment,
while consumptive means that it is consumptive or only uses and does not produce itself. So
consumptive behavior is an individual activity to consume an item because of a stimulus
(KBBI, 2016). While the definition of consumptive behavior according to experts is a
behavior characterized by the existence of a luxurious and excessive life with the use of all
the most expensive things that provide maximum physical satisfaction and comfort as well
as the existence of a pattern of human life that is controlled and driven by a desire to fulfill
mere pleasure desires. (Sumartono, 2012).
Consumptive behavior can be interpreted as an act of using a product incompletely
with the intention of someone buying an item not because the product used has run out but
because of the lure of prizes being offered or even the product is a trend. Clear changes will
be seen in the younger generation with physical changes. At this time the physical growth
does not look perfect. So that only a few young people are satisfied with the body shape they
have. Whereas for those who are not satisfied with their current body shape, they will
beautify themselves by buying clothes and beauty tools that can accentuate their attractive
physical form. The strong influence of peers on appearance really makes the younger
generation try to present themselves as well as possible so they don't feel rejected by their
own group. The desire to increase self-confidence and want to be accepted makes them
make excessive purchases, which can cause symptoms of abnormal buying behavior. They
do this to look attractive by using clothes and accessories such as shoes, bags, watches, and
others that can support their appearance style. Teenagers also don't hesitate to buy
interesting things and follow the prevailing trends because if they don't they will be
considered old-fashioned and not cool. Therefore, the younger generation does not pay
attention to their needs when buying goods. They tend to buy things they want and not what
they need excessively and unnaturally (Fransisca and Suyasa, 2005: 187).
Aspects of Consumptive Behavior

As for the aspects of consumptive behavior according to Rasyid (2015), namely:
a. Purchaseimpulsive (Implusif buying)
This aspect shows that the younger generation behaves in buying an item solely because
it is based on a sudden desire or momentary desire and does it without first considering
it and never thinking about what will happen in the future and is emotional.
b. waste (Wasteful buying)
This aspect shows consumptive behavior as a behavior that likes to waste money without
realizing it with a clear need.
c. looking for fun (Non rational buying)
This aspect is a consumer behavior in buying something that is done solely for pleasure.
One thing they are looking for is physical comfort which in this case is motivated by the
younger generation, where they will be happy and comfortable when they wear an item
that makes it different from the others and makes it trendy.

METHOD
Types of research
The approach in this study uses a quantitative approach, quantitative research is a
research method based on philosophypositivism and used to examine a particular
population or sample. Quantitative research is seen as confirmatory and deductive research,
confirmatory in nature because this quantitative research method is to test the hypothesis
of an existing theory. This research also usesexplanatory research. explanatory research is
research that can aim to analyze the relationship between a variable with other variables or
how a variable affects other variables.
Location and Time of Research

Research on the Influence of Islamic Consumption Ethical Values,Hedonism, and
Religiosity towards Consumptive Behavior of the Young Generation of Islam, namely with
research subjects, Students of the Islamic Economics Study Program, Darussalam Islamic
Institute, Blokagung Banyuwangi, which was held from October 2022 to December 2022.
The place of this research is at the Darussalam Islamic Institute, Blokagung, Banyuwangi.
Data and Data Sources

In this study there are two sources, namely:
1. Primary data is data created by researchers for specific purposes in solving the problem
being handled. Data is collected by the researcher himself directly from the first source or
where the object of research is carried out. Whereas in the research, it was obtained from
a questionnaire that would be filled in by respondents, namely students of the IAIDA
Islamic Economics Study Program.
2. Secondary data is data that has been collected for purposes other than solving the
problem at hand. This data can be found quickly. In this study, the sources of secondary
data are literature, articles, sites on the internet, previous research and journals related
to the problem under study.
Data Collection Techniques

The data collection procedure used is:
1. Questionnaire
According to Sugiyono (2012: 142) a questionnaire is a data collection technique that is
carried out by giving a set of written statements or questions to the respondent to
answer.
2. Interview
According to Sugiyono (2012, 137) interviews are used as a data collection technique if
the researcher wants to conduct a preliminary study to find a problem that must be
studied, and also if the researcher wants to know things from respondents that are more
in-depth while the number of respondents is small or small.
3. Observation
According to Sugiyono (2012, 145) observation as a data collection technique has specific
characteristics when compared to other techniques (interviews and questionnaires).
Data analysis technique

1. Multiple Linear Regression Analysis
Regression analysis is used to determine the effect of the independent variable on the
dependent variable. The regression equation in this study is: (Juliandi, 2014)𝑌 = 𝛽 +
𝛽1𝑥1 + 𝛽2𝑥2 + 𝛽3𝑥3 + 𝑎𝑛𝑑

2. Hypothesis testing
Hypothesis testing is useful for checking or testing whether the regression coefficient
obtained is significant. There are two types of regression coefficients that can be carried
out, namely the t test The t statistical test is carried out to test whether the independent
variable (X) individually has a significant relationship or not to the dependent variable
(Y) (Sugiyono, 2012).
𝑟
√𝑛−2 𝑅2 / 𝑘
Test𝑡 = and F test𝐹ℎ = (1−𝑅2 )
√1−𝑟 2
(𝑛−𝑘−1)
3. Determination Coefficient Test

Test the coefficient of determination (R Square) or commonly symbolized by R2 can be
used to predict how much contribution the influence of variable X has on variable Y,
provided that the results of the F test in the regression analysis are significant.
Conversely, if the results in the F test are not significant, the coefficient of determination
cannot be used to predict the contribution of the influence of variable X to variable Y. The
magnitude of the coefficient of determination orR Square only between 0-1. Meanwhile,
if foundR square is minus (-), then it is said that there is no influence of X on Y. The smaller
the value of the coefficient of determination (R square), then it means that the effect of
variable X on variable Y is getting weaker. Conversely, if the valueR square the closer to
1, the influence of variable X on variable Y will be stronger. The formula according to
(Sugiyono, 2012) is as follows: D = R2 x 100%

After conducting research by researchers, various data about the condition of the
respondents in this case can be presented data obtained during the research period that has
taken place at the Darussalam Islamic Institute Blokagung Banyuwangi. This study uses a
questionnaire or questionnaire as a data collection tool or instrument which is then
processed and analyzed. Respondents in this study were Islamic economics students of the
2018 and 2019 batches of the Darussalam Islamic Institute Blokagung Banyuwangi who live
in Islamic boarding schools. Of all the number of students in 2018 and 2019, the researchers
only distributed questionnaires to 42 respondents. The number 42 is obtained from the
slovin formula. The characteristics of the respondents can be obtained from the answers to
the questionnaires given by the 42 respondents who became the object of research. After the
questionnaire or questionnaire has been distributed and filled in by the respondents, the
researcher can tabulate the data from each statement through the steps above. The
statement questionnaire that the researcher expects to be answered by respondents consists
of 40 statements consisting of 9 statement items for the Islamic Consumption Ethical Values
variable (X1), 11 statement items for the Hedonism variable (X2), 10 statement items for the
Religiosity variable (X3), and 10 statement items for the consumptive behavior variable (Y).
Of the 42 respondents, there were 22 students (52%) of the 2018 class and 20 students
(48%) of the 2019 class, while of the 42 respondents there were 25 male students (60%)
and 17 female students (40%).
Validity test
It is stated that for the validity test on the variables X1, X2, X3 and Y all are declared valid.

Reliability Test
It can be seen that the Cronbach Alpha on the variable values of Islamic consumption ethics
(X1) 0.902 > 0.60, on the hedonism variable (X2) 0.924 > 0.60, on the variable table
religiosity (X3) 0.657 > 0.60 and Cronbach Alpha on consumptive behavior variable (Y)
0.892 > 0.60. Then the variable values of Islamic consumption ethics, hedonism, religiosity
and consumptive behavior can be said reliable or good enough to be used as a variable
measuring tool.
Normality test
Stated for the normality test on variables X1, X2, X3 and Y all are declared normal.
Multiple Linear Regression Analysis

Partial Influence on Variable Values of Islamic Consumption Ethics (X1) Against
Consumptive Behavior (Y) Young Generation of Islam
Based on the results of partial testing between the independent variables the values of
Islamic consumption ethics (X1) on the dependent variable consumptive behavior (Y) there
is a positive and significant influence between the ethical values of Islamic consumption (X1)
on consumptive behavior (Y) with a B coefficient of 0.571 or 57.1% (significance 0.025)
meaning that Ha is accepted and Ho is rejected. These results have similarities with the
research of Supriadi and Nur Isra Ahmad (2020) which states that the ethical values of
Islamic consumption partially have a positive and significant effect on consumptive
behavior.
Partial Influence on Hedonism Variables (X2) Against Consumptive Behavior (Y)

Young Generation of Islam
Based on the results of partial testing between independent variableshedonism (X2) on
the dependent variable consumptive behavior (Y) there is a positive and significant
betweenhedonism (X2) on consumptive behavior (Y) with a B coefficient of 0.384 or 38.4%
(significance 0.025) meaning that Ha is accepted and Ho is rejected. These results have
similarities with research that has been conducted by Arif Rahmat, Asyari and Hesi Eka
Puteri, (2020) which says that variableshedonism partially positive and significant effect on
consumptive behavior. Hedonism has a positive and significant effect on student behavior.
So the higher the lifestylehedonism students, the higher the consumptive behavior they have.
On the contrary, it is getting down to lifestylehedonismstudents, the lower the level of
student consumptive behavior. This is in line with the condition of students as a research
sample that students have a lifestylehedonism simple consumptive behavior tends to be
frugal, on the other hand students who seem to have a consumptive lifestyle tend to like to
buy clothes etc.
Partial Influence on Religiosity Variables (X3) Against Consumptive Behavior (Y)

Young Generation of Islam
Based on the results of partial testing between the independent variables of religiosity
(X3) on the dependent variable consumptive behavior (Y) there is a positive and significant
influence between religiosity (X3) to consumptive behavior (Y) with a coefficient B of 0.065
or 6.5% (significance 0.025) meaning that Ha is rejected and Ho is accepted. The results of
this study indicate that religiosity (X3) partially has no positive and significant effect on
consumptive behavior (Y). These results have similarities with research conducted by Dian
Ariska, (2019) which says that religiosity has no positive and significant effect. Religiosity
has no significant effect on student consumptive behavior. So if students have good and

correct religiosity, they will not have any influence on student consumptive behavior. This is
because students lack control over themselves not to behave excessively orwaste in
shopping. So that the high or low of religiosity does not have an influence on consumptive
behavior.
Simultaneous Influence on Variable Values of Islamic Consumption Ethics (X1),

Hedonism (X2) and Religiosity (X3) Against Consumptive Behavior (Y) Young
Generation of Islam
Looking at the results of the simultaneous test hypothesis, the results of which are by
looking at the t test with a significant level of 5% or 0.05 with the calculation results that it
is known that the results of the F test with Fcount is 91,669 and Ftable is 2.85 with the meaning
of the F valuecount > Ftable or 91.669 > 2.85. it can be concluded that there is a positive and
significant influence between the ethical values of Islamic consumption (X1), hedonism (X2)
and religiosity (X3) on consumptive behavior (Y) with a coefficient of determination (R 2) of
0.869 or 86.9% (significance 0.000) means that Ha is accepted and Ho is rejected. Based on
the value of the questionnaire that has been obtained, it shows that the majority of
respondents provide responses that agree with the variable values of Islamic consumption
ethics (X1) and hedonism (X2) where this variable greatly influences the consumer behavior
(Y) of the younger generation of Muslims, but for the religiosity variable (X3) there is no
effect on consumer behavior (Y) of the younger generation of Islam.
CONCLUSION
Based on the results of the research description and discussion described in the
previous chapter, it can be concluded that:
1. Variable values of Islamic consumption ethics (X1) has a positive and significant effect on
consumptive behavior (Y) of the younger generation of Islam, namely students of the
Islamic economics study program IAIDA Blokagung Banyuwangi. This can be interpreted
that the ethical values of Islamic consumption that are applied to Islamic economics study
program students at IAIDA Blokagung Banyuwangi are very important in consumption
activities.
2. This can be interpreted thathedonism which is applied to Islamic economics study
program students at IAIDA Blokagung Banyuwangi is very important in consumption
activities.
3. This can be interpreted that the religiosity applied to students of the IAIDA Blokagung
Banyuwangi Islamic economics study program is not appropriate in consumption
activities.
It can be concluded that the ethical values of Islamic consumption (X1), hedonism (X2)
and religiosity (X3) simultaneously have a positive and significant effect on consumptive
behavior (Y) of the younger generation of Islam, namely students of Islamic economics study
program IAIDA Blokagung Banyuwangi.
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Vol. 2 (2022) pp. 114-121
OPTIMIZING GOVERNMENT'S ROLE ON HEALTHY

TOURISM DEVELOPMENT IN ORDER TO INCREASE
LOCAL OWN SOURCE REVENUE
Nur Anim Jauhariyah, and Eko Budiywono*

IAI Darussalam Blokagung, Banyuwangi, Indonesia
ABSTRACT
The development of healthy tourism is a form of government intervention in maintaining the function
of public goods in an effort to realize sustainable development. This study aims to determine the targets
and achievements of developing tourism areas in Banyuwangi Regency in accordance with healthy
tourism indicators; This study uses a quantitative approach with the support of a qualitative approach
through interviews and questionnaires to a number of experts. The sampling technique in this study was
carried out using a purposive sampling technique from respondents from the health office, the culture
and tourism office, the Banyuwangi Regency Regional Development Planning Agency, and the
Banyuwangi Healthy Forum. The analysis technique uses the target analysis method and healthy
tourism achievements. The results of the analysis show that at the macro level the Development of
Healthy Tourism in Banyuwangi Regency has reached the target as a district that deserves to be
categorized as healthy tourism by 82.5% and is able to increase local revenue in Banyuwangi Regency.
Keywords:
Development; Healthy Tourism; Banyuwangi Regency
INTRODUCTION
The role of the state in the economy, in the Neoclassical School the role of the state can
be accepted if there are cases of externalities and public goods in the economy.1 Specifically,
it was explained that if the production process causes air pollution or water pollution, then
in this case the government is required to be present to make rules regarding the protection
of the community by providing compensation. The government's regulatory role is used to
protect society from unethical actions of other parties that are detrimental. 2 The
government's role is needed when the country is facing an economic crisis due to low
aggregate demand. If the government neglects not to intervene, then the recession will
continue forever.3
The institutional economy of the State's role is focused on establishing an institutional
framework that can regulate economic activities, property rights (property of right),
enforcement and execution of laws that result in transaction costs. There are at least four
1 Yustika, A. E. 2008.Institutional Economics Theory Definition, and Strategy (Second Eds). Bayumedia Publishing.
2 Caporaso James A, David P Levine. 2008. Theories Of Political Economy. Yogyakarta. Learning Library.
3 Keynes, J. M. 1973b. The General Theory of Employment, Interest and Money. In Modern Economic Classics-Evaluations
Through Time. https://doi.org/10.4324/9781315270548-13

roles of the state, including: macroeconomic stabilization, correcting market failures,

redistributing income and directing the process of unification of economic activities
(catching up process). This last role is an area that is the focus of the State in an institutional
economic perspective.4
The process of policy analysis is a series of activities in the process of activities that are
political in nature. The political activity is interpreted as a policy-making process and is
visualized as a series of interdependent stages, namely: 1) Agenda setting, 2) Policy
formulation, 3) Policy adoption, 4) Policy implementation, and 5) Policy assessment.5
Sustainable Development Goals (SDGs) or Sustainable Development Goals (SDGs)
include comprehensive and interrelated dimensions of social, economic and environmental
development. Efforts to achieve one dimension of development cannot be separated from
the achievement of other dimensions of development so as to achieve a balance of
achievement in the three dimensions of development. Efforts to develop the social
dimension, for example, are achieved through the dimension of economic development but
must pay attention to the dimension of environmental development, and vice versa.6
The goal of sustainable development in the tourism sector was tested at a time when
world tourism conditions underwent drastic changes due to the Covid 19 pandemic, the
world tourism barometer in 2020 showed that there was a decrease of around one billion
international arrivals worldwide last year compared to 2019, as a result of restrictions travel
enforced by almost every country in the context of controlling the Corona pandemic.
Figure 1. Statistics of Foreign Tourist Visits (Thousand Visits) 2018-2020 in Indonesia
The condition of foreign tourists in Indonesia throughout 2020 who entered Indonesia
was only around 4.052 million people or around 25% of the number of tourists who entered
Indonesia in 2019. Various efforts were made to save Indonesian tourism. There are three
phases of "rescue" carried out by the Ministry of Tourism and Creative Economy/Tourism
and Creative Economy Agency (Kemenparekraf/Baparekraf), namely Emergency Response,
Recovery, and Normalization.7
There was a significant decrease in the number of tourists, both local and foreign
tourists. The total number of foreign tourist visits to Indonesia in 2020 is 4.02 million visits.
When compared to 2019, the number of foreign tourists fell by 75.03 percent. Based on their
nationality, there are 5 countries that visited Indonesia the most in 2020, namely Timor
4 Handoussa, H. 1994.The Role of the State : The case of Egypt (No. 9404).
5 Dunn, W.H. 2000. Introduction to Public Policy Analysis. Yogyakarta: Gajah Mada University Press.
6 BPS Banyuwangi Regency. 2019.Banyuwangi in Figures 2019. BPS Banyuwangi Regency.
7EGSA Channel. 2021. Indonesian Tourism in the Middle of a Pandemic.

Leste, Malaysia, Singapore, Australia and China. Most of these countries are neighboring
countries, except for China.8
The number of local tourists decreased by 61 percent when compared to the previous
year. The significant decline in the number of tourists greatly affected economic conditions
because tourism played an important role in increasing state revenue, foreign exchange and
employment. The pandemic threatens 13 million workers in the tourism sector and 32.5
million workers who are indirectly related to the tourism sector. 9
The country's foreign exchange earnings from the tourism sector have also declined
significantly. According to the Minister of Tourism and Creative Economy, Sandiaga Uno on
the Republika.co.id website, the projected foreign exchange earnings from tourism in 2020
are between US$4-7 billion. Before the pandemic occurred, tourism foreign exchange
earnings in 2020 were targeted at US$ 19-21 billion. When compared to 2019, the decline
was quite significant because tourism foreign exchange receipts in the previous year almost
reached 20 billion US dollars.10
Figure 2. Statistics on Foreign Tourist Visits for 2020-2021 in Indonesia
Based on statistical data, foreign tourist visits to Indonesia through all entry points in
December 2021 totaled 163,619 visits or decreased by -0.28% compared to visits by foreign
tourists in December 2020, which totaled 164,079 visits. Meanwhile based on nationality,
the number of foreign tourist visits in December 2021 at all entry points recorded the highest
number of visits from Timor Leste with 84,975 visits, Malaysia with 48,728 visits, Papua New
Guinea with 4,880 visits, China with 4,513 visits, and Russia with 2,324 visits.
8 Central Bureau of Statistics. 2021. Official News Statistics February 1,

2021.https://www.bps.go.id/pressrelease/2021/02/01/1796/jumlah-kunjungan-wisman-ke-indonesia-bulan-
desember-2020-mencapai-164-09-ribu-kunjungan-.html
9 Central Bureau of Statistics. 2020. Indonesian Economic Report 2020. Jakarta: Central Bureau of Statistics
10EGSA Channel. 2021. Indonesian Tourism in the Middle of a Pandemic.

Fugure 3.Statistics on the Number of Domestic Tourist Visits for 2013-2021 in Banyuwangi Regency
In Figure 3.The Banyuwangi Culture and Tourism Office noted that the number of visits
by national tourists and foreign tourists to tourist destinations in Banyuwangi Regency has
increased every year for 2013-2019.However, in contrast to the previous few years, tourism
visits to Banyuwangi Regency in 2020 and 2021 experienced a contraction in the growth of
both foreign and domestic tourist visits due to the spread of the Covid 19 outbreak in
Banyuwangi Regency.11 In 2020 the number of domestic tourist visits experienced a growth
contraction of -43.10% and in 2021 it was -38.32%.
Figure 4. Statistics on the Number of Foreign Tourist Visits in 2013-2021 in Banyuwangi Regency
Figure 4 shows that in 2020 the number of foreign tourist visits experienced a growth
contraction of -73.21% and in 2021 it will be -85.84%. Various awards, an increase in per
capita income from the tourism sector, and an increase in the number of visitors is one of the
achievements in the tourism sector. However, due to the international disaster with the rise
of Covid 19, the Banyuwangi Regency Government has experienced a decrease in the number
of visitors and PAD from the tourism sector. Government intervention is very important in
the policy of developing healthy tourism in Banyuwangi Regency, considering that tourist
destinations are public goods sectors that are supported by facilities and infrastructure that
cannot be provided by the private sector. The purpose of this study was to analyze the targets
and achievements of developing tourism areas in Banyuwangi Regency in accordance with
healthy tourism indicators.
11Banyuwangi Regency Culture and Tourism Office. 2021. Statistics on the Number of Domestic Tourist Visits for 2013-
2021 in Banyuwangi Regency.

METHOD
This study uses a quantitative approach which is an approach to test objective theory
by examining the relationship between variables. This variable can be measured using
instruments, so that data can be analyzed using statistical procedures. Quantitative research
is an approach for testing objective theories by examining the relationship among variables.
These variables, in turn, can be measured, typically on instruments, so that numbered data
can be analyzed using statistical procedures12.
This study took research samples with techniquesJudgement (purposive) sampling.
Sampling by techniqueJudgement (purposive) sampling is a procedure that is usually carried
out by "experienced" researchers in selecting samples based on "consideration" of some
suitable characteristics related to the members of the sample needed to answer the
objectives in their research13 (Juanda, 2009: 114). This research raises the policy of
developing healthy tourism in Banyuwangi Regency, the respondents in this study are
specifically for respondents whoexpert or experts and know the truth about the healthy
tourism development policy. Why is that, because not all respondents in the Banyuwangi
district government know about the policy. The respondents in this research are14:
1) Banyuwangi Regency Regional Development Planning Agency;
2) Banyuwangi District Health Office; And
3) Banyuwangi Regency Culture and Tourism Office.
4) Healthy Banyuwangi Forum
5) Tourism Awareness Group (Pokdarwis)
The research location is a natural tourist destination in Banyuwangi Regency which is
included in the top 10 number of visitors in 2020 are 10 tourist destinations 15:
1) Boom Marina Tour;
2) Red Island Beach;
3) Cacalan Beach;
4) Alas Purwo National Park;
5) Tamansari Village;
6) Position;
7) Religious Tourism of Datuk Abd Bauzir Tomb;
8) Ijen Crater;
9) Meru Betiri National Park;
10) Grand Watu Dodol (GWD).
The analysis used is an analysis of the target scale and healthy tourism achievements
adopted from the ratio scale taken from the main indicators and specific indicators
developed for scoring the implementation of healthy tourism in tourist destination areas.
Healthy tourism area standards that meet healthy tourism standards in accordance with the
provisions of the Healthy District verifier in 2021 have a minimum score of 80% meeting the
standard of the total score. The ordinal score is used with value 16: If fully available, a score
12 Creswell, J. 2003. Research design: Qualitative, quantitative and mixed methods approaches (2nd ed.). Thousand Oaks,
CA: SAGE Publications.
13 Juanda, Bambang. 2009. Economic & Business Research Methodology. Bogor: IPB Press.
14 Jauhariyah, N. A., Isnaeni, F., Syafa'at, A. H. (2022). Priority Synthesis of Rater Agreement Objects and Tourist
Attractions in Banyuwangi Regency. EKOSIANA: Journal of Sharia Economics, 9(1), 17–28.

http://journal.stainim.ac.id/index.php/ekosiana/article/view/196/jurnal.
15 Jauhariyah, Nur Anim, & Syafa'at, A. M. (2021). Cluster Priority for Healthy Tourism Development in Banyuwangi
Regency. http://download.garuda.kemdikbud.go.id/article.php?article=3016374&val=27240&title
16 Jauhariyah, Nur Anim, et al. (2022). Target Analysis And Development Achievementshealthy Tourism In
Realizingsustainable Developmentin Banyuwangi District. Vol 1 No 1 (2022): PROCEEDINGS ICHES, Ichess, 122–132.

of 100 is given; If partially available, a score of 50 is given; If not available, a score of 0 is

given. Researchers in collecting this data involve OPD and Pokdarwis who can answer
according to the indicators studied. OPD answered on a macro basis the targets and
achievements of developing healthy tourism on a macro basis in Banyuwangi Regency, while
Pokdarwis answered regarding indicators that are in accordance with the indicators
available at destinations that are managed according to the tourist destinations studied.

Analysis of the targets and achievements of the development of healthy tourism in
Banyuwangi Regency on a macro basis was filled in by respondentsexpert from Bappeda, the
Health Service, the Culture and Tourism Office, and the Healthy Banyuwangi Forum.
Figure 5. Total Visits of Domestic and International Tourists (Soul)
Figure 5. shows that from 2013 to 2019, tourist visits to Banyuwangi Regency have
increased. When the conditions of the Covid 19 pandemic hit Banyuwangi Regency around
February 2020, tourist destinations were closed to break the chain of transmission of Covid
19. This phenomenon caused the number of visits in 2020 and 2021 to experience a
contraction in visit growth in 2020 by -44% and 2021 growth - 39%17. The results of the
analysis of targets and achievements in the development of Healthy Tourism in Banyuwangi
Regency are as follows.
Table 1. Targets and Achievements of Healthy Tourism Development in Banyuwangi Regency

Score
No Indicator Departmen
Bappeda Disbudpar FBS
t of Health
1 Tourism and Health Information 450 350 400 300
2 Tourism Facilities 350 350 350 350
3 Tourism Objects and Attractions 400 400 400 400
4 Health services 350 350 350 350
5 Supporting facilities 500 500 500 500
6 societal 500 500 500 500
Amount 2550 2450 2500 2400
Percentage 85,0 81,7 83,3 80,0
17Jauhariyah, Nur Anim, et al. (2021). Portrait of the Growth of Tourist Visits in an Islamic Perspective in Banyuwangi
Regency. inJournal of Islamic Economics Darussalam: Vol. 2 Issues 1.
https://ejournal.iaida.ac.id/index.php/JESDar/article/view/883/631

Based on Table 1. the average of all respondents is obtainedexpert of 82.5%, meaning

that from a macro perspective the Development of Healthy Tourism in Banyuwangi Regency
has reached the target as a district that deserves to be categorized as healthy tourism.
Although of course you still have to carry out the right strategies to improve quality in each
tourist destination in Banyuwangi Regency which consists of Natural Tourism, Artificial
Tourism, Religious Tourism, Cultural Tourism which requires synergy from all Banyuwangi
people in maintaining continuity or sustainability of tourism in Banyuwangi Regency.
One of the advantages possessed by Banyuwangi Regency is that tourism is currently
one of the sectors that has begun to be developed in Indonesia. Tourism itself is not only
limited to natural beauty, but the definition of tourism has a broad reach. Now tourism has
reached all aspects of anything that aims to attract tourists to visit. Tourism is one industry
that can increase economic growth quickly.
Figure 6. Regional Original Income (PAD) in the Banyuwangi Regency Tourism Sector
Figure 6 shows that tourism has contributed to providing employment, increasing

income, increasing people's living standards, as well as providing stimulation to other
production sectors to support tourism activities. The contribution of the tourism sector to
local revenue (PAD) in Banyuwangi Regency has increased from year to year year. The
increase in tourism's contribution to Regional Original Income (PAD) was triggered by an
increase in the number of local and foreign tourists, and investment activities.
CONCLUSION
On a macro level, Tourism Development in Banyuwangi Regency has achieved a
healthy tourism target. Tourism in real terms was able to increase regional original income
before the pandemic
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dan Green Jobs Untuk Indonesia. ILO Country Office Jakarta.
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Yustika, A. E. 2008. Ekonomi Kelembagaan Definisi Teori, dan Strategi (Second Eds).
Bayumedia Publishing.

Vol. 2 (2022) pp. 122-129
THE INFLUENCE OF ISLAMIC COMMUNICATION STYLE

AND WORK ETHOS ON EMPLOYEE SATISFACTION AT
BSM ROGOJAMPI BRANCH OFFICE, BANYUWANGI
DISTRICT
Nurul Inayah*, Joharul Fathoni, and Zian Naili Rohmah

Islamic Religious Institute of Darussalam Blokagung Banyuwangi, Banyuwangi, Indonesia
ABSTRACT
This study aims to analyze the influence of Islamic communication style and work ethic on employee job
satisfaction at the BSM Rogojampi Branch Office, Banyuwangi Regency, either simultaneously or
partially. The type of research used in this research is a survey (explanatory research). This research
was conducted on BSM employees of the Rogojampi-Banyuwangi Branch Office, namely 30 respondents.
The data analysis method in this study uses the Multiple Linear Regression Analysis technique. The
results of the calculation of the coefficient of determination show that the value of the Adjusted R Squere
is 0.314 or 31.4%. Adjusted R Squere ranges from 1-0, with a note that the greater the Adjusted R Squere
number, the stronger the relationship of the three variables in the regression model. It can be concluded
that 31.4% of employee job satisfaction variables can be explained by communication style and Islamic
work ethic variables. While the other 68.6% difference is influenced or explained by other variables not
included in this study. There is a positive and significant influence between Communication Style (X1)
on Employee Job Satisfaction (Y) at BSM Rogojampi Branch Office, Banyuwangi Regency. There is a
positive but not significant influence between Islamic Work Ethics (X2) on Employee Job Satisfaction (Y)
at BSM Rogojampi Branch Office, Banyuwangi Regency. There is a positive and significant influence
between Communication Style (X1) and Islamic Work Ethics (X2) on Employee Job Satisfaction (Y) at
BSM Rogojampi Branch Office, Banyuwangi Regency.
Keywords:
Communication Style; Islamic Work Ethics; Employee Job Satisfaction
INTRODUCTION
In the world of companies/organizations, human resources play an important role in
achieving the goals of an organization. Human resources are one of the main factors for every
company/organization, so efforts to develop human resources are the main strategy to
uphold increasingly fierce competition in this era of globalization. Human resource
management is intended so that a company is able to unite perceptions or perspectives of
employees and leaders in order to achieve company/organizational goals, among others by
providing work motivation, guidance, direction and establishing good communication at
work (Ferbriantoro, 2016: 1).
Various ways are done by the company in order to compete with other companies. Bank
Syariah Mandiri (BSM) is a company that was founded in 1999, the presence of BSM is

The Influence of Islamic Communication Style ...
actually a wisdom as well as a blessing after the 1997-1998 economic and monetary crisis.
As is well known, the economic and monetary crisis since July 1997, which was followed by
a multi-dimensional crisis including on the national political stage, has created a variety of
very severe negative impacts on all aspects of people's lives, including the business world.
Under these conditions, the national banking industry, which was dominated by
conventional banks, experienced an extraordinary crisis. The government finally took action
by restructuring and recapitalizing some of the banks in Indonesia (BSM Profile, 2019). Bank
Syariah Mandiri (BSM) exists, appears and grows as a bank that is able to combine business
ideals with spiritual values that underlie its operational activities. This harmony between
business idealism and spiritual values is one of the advantages of Bank Syariah Mandiri in its
work in Indonesian banking. Bank Syariah Mandiri is here to jointly build Indonesia towards
a better Indonesia (BSM Profile, 2019).
Job satisfaction is a pleasant emotional attitude and loves his work (Abdurrahmat
Fathoni, 2006). Employee job satisfaction must be created as well as possible so that
dedication, love, and discipline increase. Job satisfaction is the value of the workers as a
whole about how far their work satisfies their needs. Job satisfaction is also a general attitude
which is the result of several specific attitudes towards work factors, self-adjustment and
individual social relations outside of work (Veithzal Rivai & Deddy Mulyadi, 2010).
In a company or organization is very important communication. Effective
communication will affect employee job satisfaction, because if there is good communication
between employees and superiors, it will lead to employee morale (Carriere, 2009). Likewise
Bank Syariah Mandiri (BSM) Rogojampi Branch Office, Banyuwangi Regency, as a company
engaged in the banking sector with quite tight competition with other banking companies,
making Bank Syariah Mandiri (BSM) Rogojampi Branch Office, Banyuwangi Regency
required to establish effective and efficient communication. in maintaining the relationship
between employees and co-workers as well as with their superiors. So, the role of
communication in the company is very important to achieve organizational goals.
Basically the human resource approach emphasizes the opinion that humans are the
central point of all the success of any business that is carried out. Effort/hard work or so-
called work ethic, is an absolute requirement to achieve success, a high work ethic will result
in high performance as well (Tasmara, 2002: 15). The Islamic work ethic teaches a person
or employee to apply Islamic values in the work process.
The lack of awareness of BSM employees at the Rogojampi Branch Office, Banyuwangi
Regency in terms of establishing communication in a company or organization and the lack
of application of the values of the Islamic work ethic can result in a negative impact on the
company. BSM Rogojampi Branch Office, Banyuwangi Regency must implement an effective
system pattern and style of communication, both formal and informal between leaders and
subordinates to create a conducive organization so as to increase employee job satisfaction.
Likewise, the values of the Islamic work ethic must be used as a guide in work, so that it is
hoped that it will be more optimal and profitable for the company in the long term.
Thus, based on the description above, the formulation of the problem is Is there any
influence of the communication style variable (X1) and Islamic work ethic variable (X2)
partially and simultaneously on employee job satisfaction variable (Y) at BSM Rogojampi
Branch Office, Banyuwangi Regency?
Definition of Communication
Communication is very important and one of every human activity. Communication is
also very necessary in every organization, regardless of the form of the organization.
Organizational communication is important, because communication is a medium to connect

Inayah et al. (2022)
every member in the organization to be able to interact with one another. Organizational
communication in the process of delivering messages or information is carried out by
leaders or managers, for example those who act as communicators, have a very important
role in knowing organizational behavior (Ruliana, 2014: 27).
Communication Style
communication style (Communication Style) is the way how a person communicates,
either verbally or non-verbally, which includes how to give and receive information in
certain situations. In this case, communication styles cannot apply equally to all humans, but
communication styles reflect more on personal and cultural characteristics (Saphiere et. al,
2005: 5). Communication style reflects values and beliefs, where values and beliefs are
determined by culture and personality (Mulyana, 2003). according to Widjaja (2000: 57)
Communication style is the way a person communicates using good language. The style is in
the form of verbal or non-verbal words in the form of vocals, body language, use of time, and
use of space and distance. Communication style is very important and useful, because it will
expedite one's communication process and create a harmonious relationship.
Steward L.Tubbs and Sylvia Mos stated "A communication style is characterized by the
presence of a will or intention to limit, coerce and regulate the behavior, thoughts and
responses of others. People who use this communication style are known as one-way
communicators orone – away communication”. Communication style is a set of interpersonal
behavior that is specialized and used in a particular system. Each communication style
consists of a set of communication behaviors that are used to elicit a certain response or
responses in certain situations. The suitability of a communication style used depends on the
intent of the sender (sender) and the expectations of the recipient (receiver) (Sendjaja, 1994:
142).
The style of communication is influenced by the situation, not the type of person, the
style of communication is not dependent on the type of person but on the situation at hand.
Everyone will use a different style of communication when they are happy, sad, angry,
interested, or bored. Likewise with someone who talks to his best friend, someone he just
met and with children will speak in a different style. In addition, the style used is influenced
by many factors, the style of communication is something that is dynamic and very difficult
to predict. Like culture, communication style is relative.
From the definition above, it can be explained that communication style is a set of
specialized interpersonal behaviors that are used in a particular situation. Each
communication style consists of a set of communication behaviors that are used to elicit a
certain response or responses in certain situations. The suitability of a communication style
used also depends on the intentions of the sender and the expectations of the receiver.
Work ethic
Ethos comes from the Greek (ethos) which means character, character, attitude,
personality, and belief in something. This attitude is not only owned by individuals, but also
owned by groups and even society. Ethos is formed by various habits, cultural influences,
and the system one believes in. From the word ethos, the word ethics is also known.tagged
which is almost the same as the notion of morals or ethical values related to good and bad
(moral), so that they have a very strong enthusiasm to do things optimally, better, and even
strive to achieve perfect quality work. In the ethos there is a kind of passion to perfect
everything and avoid various damages (facade) so that each job is directed at reducing or
even eliminating defects/damage from the work (no single defect) (Tasmara, 2002: 15).

Islamic Work Ethic

The Islamic work ethic is a personal reflection of a caliph/leader who works by
focusing on the ability of his ideas which are productive/innovative (Azizi, 2005: 35). On the
other hand, the Islamic work ethic can be interpreted as an attitude/personality that gives
birth to a very deep belief, that work is not only to uphold oneself, to reveal one's humanity,
but also as an embodiment of good deeds and therefore has a very noble value of worship
(Tasmara , 2002: 27).
Asifudin (2004: 234) states that "Islamic work ethic as a habit and human character
related to work, a fundamental attitude towards life emanates from the system of faith or
Islamic aqeedah". The Islamic work ethic is morals at work that are in accordance with
Islamic values, so that in implementing it there is no need to think because his soul already
believes it is something good and right. It can be concluded from some of the definitions
above that the Islamic work ethic is the character/character and work habits of a Muslim
that emanates from the Islamic creed related to work as a fundamental attitude in him.
As for the Application of the Islamic Work Ethic according to Tasmara (2002: 16)
reveals that the application of the Islamic work ethic is a way of expressing an attitude or
something based on the spirit to lead to good, with serious efforts to apply these ethics, and
trying to avoid negative things/ ugliness. Because along with the development of the times,
ethical values are increasingly lost or faded because of the tendency of people to act freely,
both in the living environment and in organizations. Because ethos is related to a person's
psychological values, every Muslim should fill it with something positive and be able to show
his personality or behavior as a Muslim in the form of work that leads to perfection. So, that
factor is considered important as one of the standards that the Islamic work ethic plays an
important role for success or failure in business and a company.
Human Resources
Human Resources (HR) is the ability of the totality of thought and physical power
contained in a person. The quality of human resources must be improved so that work
productivity increases, so that a prosperous life is achieved. Prosperous life is defined as
being relatively able to meet their needs and feel safe in enjoying them (Hasibuan, 2008:
246).
Existing Human Resources (HR) must be managed properly because it is a mandate
that will be held accountable later. To get good management of knowledge is needed to
support the empowerment and optimization of the benefits of existing resources. Human
Resources (HR) is the ability of the totality of thought and physical power contained in a
person. The quality of human resources must be improved so that work productivity
increases, so that a prosperous life is achieved. Prosperous life is defined as being relatively
able to meet their needs and feel safe in enjoying them (Hasibuan, 2008: 246).
Employee Job Satisfaction

Job satisfaction according to Hasibuan (2007: 202) is a pleasant emotional attitude and
loves his job. This attitude is reflected by work morale, discipline, and work performance.
Job satisfaction is enjoyed in work, outside work, and in and out of work combinations.
Meanwhile, according to Robbins (in Sopiah, 2008: 170), stating job satisfaction is a general
attitude of an employee towards his work. So, job satisfaction obtained by individuals is a
picture of the work done.
Robbins (2008: 113) states that organizations with more satisfied employees tend to
be more effective than organizations with dissatisfied employees. Factors that influence
employee job satisfaction: job satisfaction can change based on working conditions,

demographic characteristics, employee expectations (promotions, salary increases,

bonuses), communication style, leadership style, organizational fluidity, trust, motivation,
and job design (Tutuncu, & Kozak, 2007).
According to Sutrisno (2012, p. 73), employee job satisfaction is an important issue to
consider in relation to employee work productivity and dissatisfaction is often associated
with high levels of job demands and complaints. Workers with high levels of dissatisfaction
are more. Satisfaction is a result that is felt by employees. If the employee is satisfied with
his job, then he will feel at home working in the organization. By understanding the output
produced, we need to know the causes that can affect this satisfaction.
From the above view, it can be seen that the convenience of employees in doing their
work can support to produce job satisfaction. And if the opposite happens, employees will
be reluctant to work and even choose to quit and decide to leave the company.
a. Determinants of Employee Job Satisfaction
There are five determinants of job satisfaction called the Job Descriptive Index (JDI)
(Luthans and Spector in Robins, 2006, p. 214), namely:
1. The job itself, the degree to which a job provides enjoyable assignments, learning
opportunities and opportunities for responsibility. This is the source of the majority of job
satisfaction.
2. Salary, job satisfaction is a function of the absolute amount of salary received, the degree to
which the salary meets workforce expectations, and how the salary is given. Wages and
salaries are recognized as a significant factor on job satisfaction.
3. Opportunity or promotion, employees have the opportunity to develop themselves and
broaden work experience, with the opening of opportunities for promotion.
4. Supervisor, supervisor's ability to provide technical assistance and support behavior.
Functional relationships and positive overall relationships provide the greatest levels of job
satisfaction with superiors.
5. Colleagues, basic human needs for social relations will be fulfilled by having co-workers
who support employees. If there is a conflict with co-workers, it will affect the level of
employee satisfaction with work.
b. Indicators of Employee Job Satisfaction
According to S. P. Hasibuan (2005) indicators of employee job satisfaction can be seen
from several things, namely as follows:
1. Enjoying their work, employees are aware of the direction they are going, have reasons for
choosing their goals, and understand how to work. In other words, an employee/employee
likes his job because he can do it well.
2. Loving His Work, in this case the employee does not just like his job but is also aware
that the job is in accordance with his wishes.
3. Positive Work Morale, this is an inner agreement that arises from within a person
or organization to achieve certain goals in accordance with the specified quality.
4. Work Discipline, conditions that are created and formed through the process of a
series of behaviors that show the values of obedience, obedience, loyalty, order and
order.
5. Work Performance, work results achieved by a person in carrying out the tasks
assigned to him based on skill and sincerity and time.
The previous research which became the basis of this research were: Research
conducted by Amilatus Sholikhah (2017), Research title "The Effect of Interpersonal Skills,
Islamic Work Ethics, and Organizational Culture on Employee Performance at PT.
Bank BRI Syariah Tile Sub-Branch Office, Banyuwangi Regency”. The results of this

study are Interpersonal Skills, Islamic Work Ethics, and Organizational Culture have a
positive and significant effect on Employee Performance. Partially, Interpersonal Skills,
Islamic Work Ethics have a significant effect on Employee Performance, while Organizational
Culture has a positive but not significant effect on Employee Performance.
Research conducted by Nino Megiawan Febriantoro (2016), research title "The Effect
of Islamic Work Ethics and Organizational Commitment on Employee Performance”.
The results of this study indicate that simultaneously the Islamic Work Ethic and
Organizational Commitment affect Employee Performance. But partially, only
Organizational Commitment has a significant effect on Employee Performance, while Islamic
Work Ethics has no significant effect on Employee Performance. Then the coefficient of
determination (R square) shows that the Islamic Work Ethic and Organizational
Commitment have an influence on Employee Performance by 29.2% while the remaining
70% are influenced by other unknown variables and are included in this study.
Research conducted by Felina Limantoro (2015), research title "The Effect of
Director's Communication Style on Employee Communication Satisfaction at PT.
Sumarni Mustajab Batu”. The result of this study is the influence of the director's
communication style on all dimensions of communication satisfaction, so that the results of
the communication style used by the director of PT. Sumarni Mustajab Batu is a
communication styledynamic.
METHOD
The type of research used in this study isexplanatory research or survey. Eksplanatory
research orsurvey according to Sugiyono (2017: 6) namely "The method used to obtain data
from certain natural (not artificial) places, in collecting data researchers carry out, for
example by distributing questionnaires, tests, structured interviews and so on". This type of
research uses quantitative methods based onpositivism philosophy, positivism philosophy
looking at the reality/symptoms/phenomena it can be clarified, relatively fixed, concrete,
observable, measurable, and causal phenomena.Philosophy of positivism used to examine
certain populations or samples, collecting data using research instruments, data analysis is
quantitative/statistical in nature, with the aim of testing established hypotheses (Sugiyono,
2013: 8).
When this research began in March - July 2019. And the place of this research was
carried out at the BSM Office Rogojampi Branch Office which is located at Jl. Raya Rogojampi
No. 189, Gitik Village, Kec. Rogojampi, Kab. Banyuwangi, East Java. While the data used in
this study is primary data. According to Andi Supangkat (2010: 2) defines that: "Primary data
is data obtained directly from the object under study, both from individual objects
(respondents) and from an agency that deliberately collects data from other agencies or
companies for research purposes from the user”. Primary data obtained by researchers
directly from the research object. The primary data in this study are the results of
questionnaire answers/questionnaire distributed to respondents, namely employees at BSM
KC Rogojampi.
Data collection techniques are methods used by researchers to uncover or capture
information from respondents according to the scope of research (Arikunto, 2010: 265). In
this case, several methods of data collection were used, namely observation, interviews,
documentation, and questionnaires.
This study uses quantitative data methods, namely where the data used in this study
analyzes the influence between the variables of communication style, Islamic work ethic and
employee job satisfaction. This stage is carried out after all the data has been collected. This
study uses multiple linear regression analysis using manual programs and computer

programs, namelySoftware Statistical Packagefor the Sosial Science (SPSS) andMicrosoft Excel
2010

The result of calculating the coefficient of determination shows that the value Adjusted
R Squere is 0.314 or 31.4%. Adjusted R Squere ranging from 1-0, with a note that the bigger
the numberAdjusted R Squere the stronger the relationship of the three variables in the
regression model will be. It can be concluded that 31.4% of employee job satisfaction
variables can be explained by communication style and Islamic work ethic variables. While
the other 68.6% difference is influenced or explained by other variables not included in this
study, including leadership style, work motivation, work environment, emotional
intelligence, compensation, and so on.
The results of the discussion from the research above show that simultaneously or
together the variables of communication style (X1) and Islamic work ethic (X2) have an
effect on employee job satisfaction (Y) at the BSM Rogojampi Branch Office, Banyuwangi
Regency. This is evidenced by the results of the calculation of the F test or ANOVA using the
SPSS program (Statistical Package For Social Science) for windows version 23. The results of
the research on the effect of communication style (X1) and Islamic work ethic (X2) partially
or individually on employee job satisfaction (Y) at BSM Rogojampi Branch Office,
Banyuwangi Regency are represented by the communication style variable (X1), while the
Islamic work ethic variable (X2) effect but not significant.
The result of calculating the coefficient of determination shows that the valueAdjusted
R Squere is 0.314 or 31.4%. Adjusted R Squere ranging from 1-0, with a note that the bigger
the numberAdjusted R Squere the stronger the relationship of the three variables in the
regression model will be. It can be concluded that 31.4% of employee job satisfaction
variables can be explained by communication style and Islamic work ethic variables. While
the other 68.6% difference is influenced or explained by other variables not included in this
study, including leadership style, work motivation, work environment, emotional
intelligence, compensation, and so on.
CONCLUSION
This study aims to determine whether there is an influence of communication style (X1)
and Islamic work ethic (X2) on employee job satisfaction (Y) at BSM Rogojampi Branch
Office, Banyuwangi Regency partially or simultaneously. Based on the results of the analysis
of the data obtained and the discussion described in the previous chapter, the following
conclusions can be drawn:
1. There is a positive and significant influence between Communication Style (X1) on
Employee Job Satisfaction (Y) at BSM Rogojampi Branch Office, Banyuwangi Regency,
this explains that the communication style owned by BSM employees at Rogojampi
Branch Office, Banyuwangi Regency has a strong effect on employee job satisfaction.
2. There is a positive but not significant influence between Islamic Work Ethics (X2) on
Employee Job Satisfaction (Y) at BSM Rogojampi Branch Office, Banyuwangi Regency,
this explains that Islamic work ethic at BSM Rogojampi Branch Office, Banyuwangi
Regency has quite an effect on employee job satisfaction.
3. There is a positive and significant influence between Communication Style (X1) and
Islamic Work Ethics (X2) on Employee Job Satisfaction (Y) at BSM Rogojampi Branch
Office, Banyuwangi Regency, it can be concluded that simultaneously or together
Communication Style (X1 ) and Islamic work ethic (X2) have a strong effect on employee
job satisfaction (Y).

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Asifudin, Ahmad Janan. 2004. Etos Kerja Islami. Surakarta: Muhammadiyah University Press
Asy’arie, Musa. 1997. Islam, Etos Kerja, dan Pemberdayaan Ekonomi Umat. Yogyakarta:
LESFI
Azizi, Moh Ali, Ed. 2005. Dakwah Pemberdayaan Masyarakat Paradigma Aksi Metodologi.
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Bank Syariah Mandiri. 2019. Profil BSM
Fathoni, Abdurrahmat. 2006. Organisasi dan Manajemen Sumber Daya Manusia. Bandung :
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Febriantoro, Nino Megiawan. 2016. Pengaruh Etos Kerja Islam dan Komitmen Organisasi
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Hasibuan, Malayu. 2007. Organisasi & Motivasi, Dasar Peningkatan Produktivitas. Jakarta:
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Institut Agama Islam Darussalam. 2019. Pedoman Penulisan Skripsi. Banyuwangi: Institut
Agama Islam Darussalam
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Komunikasi Karyawan di PT. Sumarni Mustajab Batu. SKRIPSI. Surabaya: Prodi Ilmu
Komunikasi Universitas Kristen Petra
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Robbins, S. P. 2006. Perilaku Organisasi. Jakarta: PT. Indeks Kelompok Gramedia

Vol. 2 (2022) pp. 130-146
IMPLEMENTATION FINANCING CONTRACT RAHN

TASJILY CUSTOMER PROBLEMS AT BMT UGT NU CAPEM
PESANGGARAN REGENCY BANYUWANGI
Munawir*, Muhammad Riza Aziziy, and Silvia

IAI Darussalam Blokagung Banyuwangi, Banyuwangi, Indonesia
ABSTRACT
In life Public often found condition the people who have treasure in form besides money and on moment
particular concerned experience liquidity until need fund in form cash. Frequent choice used by Public
moment condition liquidity is pawn valuables this is where the role of the BMT is to help society in shape
service pawn goods that are in accordance with the Islamic economy. The purposes of this study are 1)
To find out the implementation of the rahn contract financing carried out by the BMT UGT NU sub-
district head of Pesanggaran Banyuwangi Regency, 2) How to deal with problem customers at BMT UGT
NU subdistrict head of Pesanggaran, Banyuwangi district. This type of research is descriptive
qualitative. Test data validity using triangulation good triangulation source, tringulation technique and
triangulation time. As for for analyze data using data reduction, data presentation and withdrawal
conclusion. The implementation of rahn contract financing where members have agreed to submit
letters of ownership of goods to the BMT and the BMT gave the money to members, this is where the
agreement applies, and the BMT requests safekeeping or ujroh services from certificates or other
securities to members. And the way to deal with problem customers is by contacting the party customers
before due date, if you cannot be contacted, the BMT will come to his house to ask explanation from ri
party customers by logical moment can not pay and who should done by the BMT, namely: resejul come
back.
Keywords:
Financing Contract Rahn Tasjily; Customer Problem
INTRODUCTION
After the Covid-19 pandemic, the community's economic order experienced shocks, both
at the national and regional levels. This has had an impact on financial institutions, both Bak
and non-Bank, especially the increasing number of customers to finance with the Rahn Tasjili
contract at BMT UGT NU Capem Pesanggaran, even though BMT UGT provides various
products, of the many products to date, the one that is of greatest interest is the contract
Rahnu Tasjliy because the community before the pandemic kept a lot of investments in the
form of movable and immovable property, immovable property such as land, rented houses
etc., movable property such as cars, motorbikes etc.
In the post-pandemic period, the community felt a considerable impact, especially
economic actors, especially the lower middle class, many SMEs, especially many who
experienced liquidation, began to reorganize their economies by borrowing money as capital

Implementation Financing Contract Rahn Tasjily ...
at Islamic Financial Institutions, especially at BMT UGT Capem Pesanggaran using the rahn
contract system. Tasjily, even though there are many financing systems offered by BMT UGT,
namely the financing of Al-qarlul Hasan, Murabahan and Bai'bitsamanil Ajil, Mudlarabah and
Musyarakah, Rahn, because this rohn tasjily system is a new system that is considered
suitable for the community because in the rohn system is divided into 3 namely Rohn
Takmini, Rohn Tasjily and rohn ihyali, Rohn takmini is proof of ownership in the form of a
certificate, BPKB, which will be handed over to the murtahin (BMT UGT), while rohn Tasjili
is financing where objects or assets are either moving or not moving is controlled by the
rohin (the person who men mortgage) while rohn ihyali is a form of financing in which the
rohin (mortgaging) will submit all proof of ownership and the goods or objects are handed
over to the murtahin (Pawnshop). Rohn ihyali is a financing agreement that has generally
taken place in bank and non-bank institutions, so that in some cases the implementation of
rohn ihyali according to fiqh scholars has different opinions.First the goods that are pawned
cannot be taken advantage of by the murtahin (the court). Because the goods are collateral
for debt, second opinion The murtahin cannot take advantage of collateral items even if he
gets permission from the rohin because taking advantage of these items is the same as usury,
this is confirmed by the hadith:………………….
It means :Every debt that attracts interest is riba (H.R. al Harist bin Usamah). ).
Third opinion it is permissible to use pawned goods if permitted by the rohin because in
essence the item belongs to the rohin, this is in accordance with the DSN fatwa No. 25/DSN-
MUI/III/2022 in general provisions confirming that "marhun and its benefits still belong to
the Rohin , marhun may not be used by the murtahin except with permission from Rohin
without reducing the value of marhun and its use is only a substitute for maintenance and
maintenance costs ",fourth opinion can't take advantage of gadi goods unless there is an
agreement between both parties
What is meant by Rahnu contractTasjily is a financing agreement in which goods are used
as collateral accompanied by proof of ownership. In practice, proof of ownership of the
guarantee is handed over to the BMT (baitul mal wattamwil) UGT NU as the murtahin party,
while the collateral is still handed over to the rohin, namely the person doing the financing.
So that rohn tasjili is in great demand by the public because customers are not charged
interest on loans obtained but only need to pay administration fees, deposit service fees,
collateral maintenance costs. And usually the amount of maintenance and storage costs for
marhuns cannot be determined by the amount of the loan. Deposit service fees are based on
an ijarah contract. Al ijaroh comes from the wordto air which meanal 'Iwadlu (replace), so al
ijaroh is an agreement for the transfer of usufructuary rights to goods and services through
the payment of rental wages without being followed by the transfer of ownership of the
goods themselves, Antonio (2001:107). Meanwhile, Rahn Tasjily is guided by the Fatwa of
the National Sharia Council No. 25/DSN-MUI/III/2002- Rahn Tasjily. Based on the
background above, the researcher is interested in conducting research with the theme
"Implementation of Rahn Tasjily Contract Financing Problem Customers at BMT UGT
NU Capem Pesanggaran Banyuwangi Regency
Financing Implementation
Implementation is an attempt to implement, achieve, also realize and produce.
Implementation is also a policy where the process for achieving the goals that have been set
becomes a reality, according to Tahir (2014). An activity that becomes a reality must be

Munawir et al. (2022)
planned and implemented according to certain guidelines to achieve the desired goals,
according to Firdianti (2018)
Financing is the provision of debt or bills that can be equated, based on an agreement or
agreement between the two parties that requires the party being financed to return the
money or bill after a certain period of time with profit sharing.
Funding broadly means financial or spending, namely funding issued to support
investments that have been planned either carried out alone or carried out by other people.
Meanwhile, in a narrow sense, financing is used to reduce funding made by financing
institutions, while sharia financing is financing that uses sharia principles, transparency,
responsibility and honesty in transactions (Sholahuddin, 2014).
According to Sholahuddin (2014) the principles of financing are:
1. Universal
Does not discriminate between various parties because of an ethnic background, religion,
race, and class in providing services.
2. Clear
This principle is reflected in the way in which information is conveyed in the contract
regarding the responsibilities of mutually agreed financing conditions.
3. Clean
Only by using sharia financing procedures to guarantee that all transactions are carried
out in a manner that is in accordance with Islamic sharia.
4. Open
The price offer is submitted in detail and transparent regarding the cost of the product
and the desired profit margin by the financing institution as the total cost that must be
borne by the buyer, for example according to a mutual agreement.
5. Fair
Through sharia financing, financial institutions place user customers with balanced
rights, obligations, benefits and risks in a fair and equitable manner.
6. Honest
Be honest in conveying the information that is in accordance with the conditions and
what it is.
1. Lags
a. The meaning of the contract
Hasbi Ash-Shiddieqy cites the definition put forward by Al-Sanhury, the contract is a
consent qobul agreement that is justified by syara' which determines the willingness of
both parties. (Abdul aziz Muhammad Azzam, 2010:15).
Akad is a relationship or connection between ijab and qabul that is permitted by
syar'a and has certain implications, ijab and qabul are words or actions that reflect the
willingness of two parties to execute a contract or agreement (Djuwaini, 2015:48).
The basis of contract law is found in Al-Qur'an surah Al-Maidah verse 1 as follows:
‫ٓ ا َٰيُّيه َا ذ ِاَّل ْي َن ٓا َمنُ ْوْٓا َا ْوفُ ْوا ِِبلْ ُع ُق ْو ِدِۗ ُا ِحل ذ ْت لَ ُ ُْك َبَ ِ ْي َم ُة ْ َاْلنْ َعا ِم ِا ذْل َما يُ ْت ّٓل عَلَ ْي ُ ُْك غَ ْ َي ُم ِح ِّل‬
َ ِ ٓ ‫الص ْي ِد َو َان ُ ُْْت ُح ُرمِۗ ِا ذن‬
ُ‫اّلل َ َْي ُ ُُك َما ُي ِريْد‬ ‫ذ‬
It means:"O people of faith, fulfill the covenant. Permissible for you are livestock, except
those that will be recited to you. (that is) by not allowing hunting while you are
performing Hajj. Verily, Allah establishes the law of law according to what He
wills". (Q.S Al-Maidah:1)

b. The other pillars of the contract (Dimyauddin Djuwaini, 2010:51):

1. Belief
Aqid is a person who has a contract (subject of a contract). Sometimes each party
consists of one person, sometimes it consists of several people. For example, sellers
and buyers of rice in the market are usually one person each, and the heirs agree to
give something to the other party, which consists of several people.
2. Ma'qud Alaih
Ma'qud alaih are things that will be contracted (object of contract), such as things that
are sold in a contract of sale, in a contract of grant or gift, mortgage, and debt.
3. Maudhu' al-Aqid
Maudhu' al-Aqid is the purpose or intention of holding a contract. Different contract,
the main purpose of the contract is different. In a sale and purchase contract, for
example, the main objective is to transfer the goods from the seller to the buyer by
being replaced
4. Shighat al-Aqid
Sighat al-Aqid is consent qabul. Ijab is the first expression uttered by one of the parties
who will enter into a contract, while qabul is a statement by the second party to accept
it. The definition of consent qabul is exchanging something with another so that the
seller and buyer in buying something are sometimes not face to face or an expression
that shows the agreement of the two parties who enter into a contract, for example
those who subscribe to magazines, the buyer sends money via money order post and
the buyer receives the magazine from the post office.
c. The terms and conditions of the Agreement include:
1. The two people who carry out the contract speak act (experts). The contract of a
person who does not speak and act is invalid, such as forgiveness, and because it is
wasteful.
2. Those who are made the object of the contract can accept the law.
3. The contract is permitted by syar'a, performed by a person who has the right to do
so, even if he is not aqid who owns the item.
4. Don't let the contract be a contract that is prohibited by syar'a, such as the sale and
purchase of a contract that can give benefits, so it is not valid if the rahn (mortgage)
is considered as a reward for trust (trust).
5. The promise goes on, it is not withdrawn before the acceptance occurs. Therefore, if
a person who has committed an ijab withdraws his ijab before acceptance, then the
ijab is rejected.
6. Ijab and qabul must be continuous, so that if a person who gives consent has
separated before the qabul has taken place, then the consent will be cancelled.
d. The principles of the Akad include:
1. The principle of freedom of contact
2. The principle of the agreement is binding
3. The principle of mutual agreement
4. The principle of worship
5. The principle of fairness and balance of presentation
6. The principle of honesty (trust)
e. Various contracts include:
1. Mudharabah contract is an agreement between the owner of capital and the manager
to obtain income and profits.
2. Akad Musyarakah is an agreement between two or more parties in a specific business.

3. A Murabaha contract is a sale and purchase contract in which the price and profit are
agreed upon by the seller and the buyer.
4. Bai` al Wafa` is a contract in which a member who needs money sells his goods with
an agreement when he can return the price of the goods so he can buy back the goods.
5. An Istishna contract is a sale and purchase contract in the form of an order for the
manufacture of certain goods with certain criteria and requirements.
6. Akad Rahn is making material (goods) as security (collateral) for debt, which can be
used as debt payment when the debtor member cannot pay the debt and BMT as
Murtahin can ask for Ujrah/Collateral Deposit Fee.
7. An ijarah contract is a contract that provides funds to transfer the usufructuary rights
or benefits of an item or service.
8. Akad hiwalah is an agreement to transfer debt originating from the debtor to another
party.
2. Rahn
1. Meaning of Rahn
According to Sayyid sabiq, rahn is making an item that has property value
according to Islamic teachings as a guarantee for a debt, until the person concerned can
take the receivables or take some of the benefits of the item (Wangsawidjaja, 2012).
According to Djuwaini (2015) Rahn is holding one of the borrower's assets as
collateral for the loan he has received, the object being held has economic value.
According to the madhab imams, the meaning of Al Rohn is:
a. Shafi'iyah scholars
make an item that is usually sold as collateral for a debt to be met at its price, if the
debtor is unable to pay the debt".
b. Hanabi scholars
an object that is used as a trust in a debt, to be met at the price, if the debtor is unable
to pay the debt.
c. Ulama Malikiyah
something of property value (mutamawwal) that is taken from its owner to be used
as a bond for a fixed debt (binding)".
2. Peace of mind
According to jumuhur ulama, the pillars of rahn are (Rozalinda, 2017:254):
1) Shighot (pronunciation of consent and consent)
2) People who are committed (Rahin and Murtahin)
3) Property that was made Marhun
4) Debt (Marhun Bih)
3. Terms and conditions rahn
The legal requirements of rahn are:
1) Rahin and Murtahin
The parties who carry out the rahn contract, namely rahin and martahin must be
wise
Healthy, besides being intelligent, has the ability to carry out ownership
transactions.
2) Shigot
Shigot may not be bound by certain conditions and also with some time in the
future.
3) Marhun bih (debt)
a. Must be a right that must be given or handed over to the owner.

b. Allows utilization, if something becomes a debt that cannot be utilized, then it is

invalid.
c. It must be quantified or the amount can be counted, if it cannot be measured or
qualified rahn is invalid.
4) Marhun (Goods)
According to Syafi'iyah's opinion, the pawned goods have three conditions,
namely:
a) In the form of debt, because real goods are not mortgaged.
b) It becomes fixed, because previously it could not be mortgaged, as if someone
accepted a mortgage in exchange for something borrowed.
c) Binding the pawn is not in the process of waiting to happen
The general provisions of the rahn contract in the DSN-MUI, 2014 are:
a) Murtahin (recipient of the goods) has the right to detain Marhun until all debts
of Rahin (who handed over the goods) are paid off.
b) Marhun and its benefits remain the property of the rahin, in principle Murtahin
may not be used except with Rahin, without reducing the value of the marhun
and its beneficiaries as a substitute for maintenance and upkeep costs.
c) The maintenance and storage of Marhun is basically the obligation of Rahin, but
Murtahin can also do it, while the cost and maintenance of storage remains the
responsibility of Rahin.
d) The amount of maintenance and storage costs for Marhun may not be
determined based on the loan amount.
3. Kind of kind of rahn
1) Rahn Iqar.
Rahn iqar or rahn rasmi, rahn takmini, rahn tasjily, is a form of pawning, in
which the ownership of the pawned item is only transferred, but the item itself is
still controlled and used by the pawnbroker. Example: Mukti owes Ratna actually
RP. 10,000,000.00. As collateral for repayment of the debt, Mukti handed over the
BPKB of his car to Ratna in a rahn iqar manner, but Mukti still used the car. This
concept in positive law is more similar to the concept of giving fiduciary
guarantees or trusting the transfer of ownership rights to an object.
2) Rahn Hiyazi
This form of rahn hiyazi is very similar to the concept of mortgage, both in
customary law and in positive law. So, in contrast to rahn iqar which only
surrenders ownership rights to goods, in rahn hiyazi the goods are also controlled
by creditors. Example: Mukti owes Ratna Rp. 10,000,000.00. As collateral for
paying off the debt, mukti handed over his car to Ratna in a rahn hiyazi manner,
so the car was handed over to Ratna. As is the case with pawning based on positive
law, the items pawned can be of various types, both movable and immovable.
4. Akad rahn Tasjily
a. Meaning of rahn tasjily contract
In general, rahn tasjily refers to the basic contract of rahn contract in general.
According to the language, pawn, (al-rahn) meansal-tsubut andal-habsnamely
determination and retention, pledge (rahn) is defined as an item that is used as
confirmation or reinforcement of trust in debts and credit (Suhendi, 2013).
In the fatwa of the National Sharia Council Number 68/DSNMUI/III/2008 Rahn
tasjily is collateral in the form of goods for debt but the collateral (Marhun) remains in
control (utilization) of the rahin and proof of ownership is handed over to Murtahin.

Regarding the provision of pledging goods as debt security in the form of Rahn
Tasjily is allowed in accordance with the provisions (DSN-MUI, 2014):
1. Rahin handed over proof of ownership of the goods to murtahin
2. Safekeeping of collateral in the form of legal proof of ownership or a certificate does
not transfer ownership of the goods to Murtahin. And if there is a default or non-
payment of the debt, Marhun can be forcibly sold or executed directly either
through auction or sold to other parties according to sharia principles.
3. Rahin gave authority to Murtahin to execute the goods in the event of default or
failure to pay off the debt.
4. The use of marhun goods by rahin must be within reasonable limits according to
the agreement.
5. Murtahin can charge maintenance and storage costs for marhun's goods (in the
form of legal proof of ownership or certificates) which are borne by the rahin.
6. The amount of maintenance and storage costs for marhun goods should not be
related to the amount of the loan given.
7. The amount of the fee is based on real expenses and other expenses.
b. Dasar Hukum Rahn Tasjily
a) Al-Quran
The legal basis that is in the Qur'an for the first time as a basis for Muslims in the
world, is found in surah Al-Baqarah 283: 2, namely:
‫َوا ِْن ُك ْن ُ ُْت عَ ّٓل َس َف ٍر ذولَ ْم ََتِدُ ْوا ََكتِ ًبا فَ ِرهٓن ذم ْق ُب ْوضَ ة ِۗفَ ِا ْن َا ِم َن ب َ ْعضُ ُ ُْك ب َ ْعضً ا فَلْ ُي َؤ ِد ذ ِاَّلى ْاؤتُ ِم َن‬
ُ ِ ٓ ‫الشهَا َد َةِۗ َو َم ْن يذ ْكتُ ْمهَا فَ ِان ذ ٗ اه ٓا ِِث قَلْ ُب ٗه ِۗ َو‬
‫اّلل ِب َما‬ َ ِ ٓ ‫َا َمانَتَ ٗه َولْ َيتذ ِق‬
‫اّلل َرب ذ ٗه ِۗ َو َْل تَ ْكتُ ُموا ذ‬
‫تَ ْع َملُ ْو َن عَ ِل ْي‬
It means: "And if you are on a journey and you don't get a writer, then there should be
collateral held. However, if some of you trust some others, let the one you
trust fulfill his trust (his debt) and let him fear Allah, his Lord. And do not
hide testimony, because whoever hides it, indeed, his heart is dirty (sin). Allah
is All-Knowing of what you do”. (QS. Al-Baqaqrah:283)
b) Hadith of 'Aishah. Narrated by Imam Muslim, which means:

“Has narrated to us Ishaq bin Ibrahim Al-Hanzhali and Ali bin Khasyram said: both
sacrificed to us Isa bin Yunus bin 'Amasy on the authority of Ibrahim dai Aswad on the
authority of 'Aishah said: That the Messenger of God, peace be upon him. Buying food
from a Jew by pawning his armor”. (HR. Muslim)
c) Ijma' Ulama'
The majority of scholars agree on the permissibility of the legal status of
pawning, based on the story of the Prophet Muhammad who pawned his armor to
get food for the Jews.
d) Fiqh rules
The legal basis of fiqh rules becomes one of the references in bermuamalah as
follows (DSN-MUI, 2014):
1. The first fiqh rule that is used as a basis for transactions, which means:"Basically,
all forms of muamalat can be done unless there is an argument that prohibits it”.
2. Fiqh rules used in transactions which mean:

“Something that happens based on custom is the same as something that happens
based on shari'a' (as long as it does not conflict with shari'at”.
5. Troubled Customers.
According to Nasution (2015: 65) customers are individuals or companies that get
benefits or products and services from a banking company, including purchasing, leasing
and service activities.
A troubled customer is a situation where the customer is unable to pay part or all of
his obligations to the bank as agreed. According to Kasmir (2010), in practice it is caused
by 2 elements as follows:
1) From the banking side, this means that in carrying out the analysis, the analyst is not
thorough enough so that what should happen is not predicted beforehand or maybe
the calculation is wrong.
2) From the customer's side, it is caused by two things, namely the first is an element of
intent. In this case the customer deliberately does not intend to pay his obligations
even though the customer is actually capable. The second element is the accidental
element. This means that the debtor wants to pay, but is unable to. Many unfavorable
symptoms lead to problem credit cases. If these symptoms can be detected properly
and handled professionally, there is hope that the person concerned can be helped.
The symptoms that appear as a sign of impending problem customers are:
a. Deviations from various provisions in the credit agreement
b. Decline in the company's financial condition
c. Decreased cooperative attitude of the debtor
d. A decrease in the value of the guarantee provided
e. Financial or personal problems
According to Khotibul Umam (2010: 210) Islamic Financial Institutions in order to
help customers to complete their obligations, include:
1) Rescheduling, namely changes to the customer's payment schedule or the time
period.
2) Return requirements, namely changes in part or all of the Financing requirements,
including changes in payment schedules, number of installments, terms and
granting of discounts as long as they do not add to the remaining customer
obligations that must be paid to the bank.
3) Rearrangement, i.e. changes to Financing requirements are not limited to
rescheduling and re-conditioning, including among others:
a. Addition of funding facility funds
b. Financing contract conversion
c. Conversion of Financing into medium-term sharia securities
d. Conversion of Financing into temporary equity participation in customer
companies.
METHOD
1. Types of research
In this study used qualitative research methods. According to Meolong (2016)
qualitative research is research that produces analytical procedures that do not use
statistical analysis procedures or methods of quantification.
According to Sugiyono (2014: 1) a qualitative approach is defined as a research
method used to examine the condition of natural objects.

This research uses descriptive research, namely this type of research aims to
describe, describe, explain, explain and answer in more detail the problems to be studied
by studying as much as possible an individual, a group or an event (Sugiyono, 2015: 9). So
in this study the researcher used qualitative research with a narrative descriptive
approach
2. Location and Time of Research
The location in this research was carried out at BMT UGT Nusantara Capem
Pesanggaran, the reason for choosing BMT UGT was because the location was considered
strategic because it was close to the market and was located on the side of the main road
so that customers could easily make transactions. The time used for research is March -
April 2022.
3. Presence of Researchers
The presence of researchers in the field in qualitative research is very important and
optimally needed. In qualitative research, the research instrument or tool is the
researcher, whose function is to determine the research focus, select informants as data
sources, collect data, analyze data, and make data conclusions (Sugiyono, 2014:59-60). In
order to make it easier to draw conclusions, the researchers immediately attended the
location and met with the head of leadership at the BMT-UGT Nusantara Capem
Pesanggaran Banyuwangi Regency and customers of BMT UGT Nusantara Capem
Pesanggaran.
4. Data And Data Sources
1) Primary data source
Primary data, namely According to Riski (2016: 90) primary data is data obtained
directly from the source, observed, and recorded for the first time by conducting
interviews with informants regarding data on the implementation of rahn tasjily
contract financing and problem customers at BMT UGT Nusantara Capem
Pesanggaran.
2) Secondary data sources
Secondary data sources are data obtained through collecting or processing data
that are in the nature of a documentary study in the form of reviewing personal
documents, official institutions, references or regulations that have relevance with a
focus on research problems. Secondary data is data obtained indirectly, referring to
information by collecting existing sources outside the informants (Riski, 2016:90). So
what is meant by problematic customer data is secondary data sourced from library
materials related to research problems such as: reference books, the internet,
journals, documents from several related agencies.
5. Data Collection Procedures
In this case the data collection techniques used by researchers are observation,
interviews, and documentation.
a. Observation
According to Sugiyono (2016) Observation is a complex process, a process
composed of various biological and psychological processes. According to Sugiyono
(2015: 226) observation is the activity of loading research on an object. researchers
conducted participant observations at BMT Pesanggaran by participating in all
activities related to the implementation of tyasjily contract financing for problem
customers. Implementation of rahn tasjily contract financing, customers who do the
financing.
b. Interview

In his book Moleong (2016) Interviews are conversations conducted by two

parties, namely the interviewer (interviewer) who asks questions and the
interviewer (interviewer) who provides answers to questions. According to
Esterbaeg, interviews were divided into three, namely structured, semi-structured
and unstructured interviews. The interview technique used in this study is a semi-
structured interview.
Semi-structured interviews in which the implementation is more free than
structured interviews. The purpose of this type of interview is to find problems in a
more open and developed manner, where the parties invited to the interview are
asked for their opinions and ideas (Sugiyono, 2014:73)
In this research, interviews will be conducted using semi-structured interview
guidelines
c. Documentation
Documentation is a written or printed record of past events, they can be in the
form of notes, diary terms, and documents (Suharsaputra, 2012). Documentation was
carried out to collect data sourced from the rahn tasjily contract agreement
documents, the number of problem customers at BMT Pesanggaran.
6. Data Validity
In the process of testing the validity of the data here, researchers use triangulation.
Where Triangulation is defined as checking data from various sources at various times,
in various ways as follows (Sugiyono, 2016)
There is triangulation of sources, namely by checking information that has been
obtained through various sources.
1) Engineering Triangulation
To test the credibility of the information in the triangulation method is the method of
checking information with different methods to the same source.
2) Time Triangulation
Time often affects the credibility of information. For example, the information
obtained and collected by interview method in the morning when the resource
person has not had many problems, is still fresh, so he will be able to provide
information that is more valid and more credible.
7. Data analysis
According to Sugiyono (2016) states that qualitative data analysis is an analysis
based on the data obtained, then developed into a hypothesis.
As for qualitative data analysis according to Miles and Huberman (Salim and
Syahrum, 2015: 147), namely:
1) Data reduction (Reduction Data)
Data reduction refers to the process of selecting, focusing, simplifying,
abstracting, and what occurs in written field notes (Emzir, 2010). Data reduction is
creating sections, classifying, summarizing, tracing themes, and writing memos. The
data was obtained from BMT UGT Nusantara Capem Pesanggaran, Banyuwangi
district, there is quite a lot of data, for this it needs to be recorded and examined in
detail. By focusing on the implementation of rahn tasjily contract financing for
problematic customers at BMT UGT Nusantara Capem Pesanggaran, Banyuwangi
district.
2) Data presentation (Display Data)
Presentation of data is a set of structured information that allows for taking action
and drawing conclusions. The researcher presents the data by briefly describing the

implementation of rahn tasjily contract financing for problem customers at BMT UGT
Nusantara Capem Pesanggaran Banyuwangi district
3) Conclusion (Conculation Drawing)
Drawing conclusions is drawing verification of conclusions, in this case the
researcher decides what is the meaning of something, notes regularities, patterns,
explanations, possible configurations, callusal flows, and propositions (Emzir, 2010).

1. Implementation of Rahn Tasjily Contract Funding at BMT UGT Nusantara Capem
Pesanggaran Banyuwangi Regency.
The implementation of the contract that is applied is an agreement for the delivery of
collateral that is used as collateral to obtain financing facilities and proof of ownership is
submitted to BMT. In the implementation of financingrahn OfBMT UGT Nu capem
Pesanggaran Banyuwangi Regency by looking at the needs of members, one of which is to
increase trading business capital, in the financing of rahn which is contracted as goods or
collateral or collateral such as certificates or other securities.
In practice, the members have agreed to submit letters of ownership of the goods and
after that the BMT gives money to the members. This is where the agreement applies
when the delivery of rahn money and goods as proof of the rahn contract, from the BMT
asks for safekeeping or ujroh services from certificates or other securities to members.
There must be an agreement between the member and the BMT for the repayment period.
The flow of mechanisms in financing rahn tasjily is with members coming to the BMT
office and applying for rahn tasjily financing byprovide conditions that must be met by
customers to obtain financing consisting of:
1. Financing Application Form.
2. Photocopy of Husband and Wife's or Guardian's KTP.
3. Photocopy of Family Card.
4. Photocopy of Collateral (BPKB accompanied by STNK, Land Certificate accompanied
by SPPT).
5. Photocopy of the legality of the business entity.
6. Become a member of a business partner.
7. Open a savings account.
8. Willing to sign documents related to financing.
After that, carry out a survey directly to the financing applicant when all conditions
have been met. After both parties fulfill their respective obligations, then proceed with an
agreement or contract. rahn In the contract, the BMT conveys the installment period and
the amount of ujroh that must be paid by members by mutual agreement. The next process
is the search for financing. Funds are disbursed through the customer's account or directly
confirm to members to come directly to the BMT office to collect money for the
disbursement of rahn contract financing.
There is no profit sharing for rahn because the goods from the sale or auction results,
if there is an excess, the excess is returned to the ownerI scratchedand the BMT only takes
it to pay off debts. And vice versa, if the results of the sale of goods or auctions are lacking,
then it is rahin's obligation to cover the lack of debt.
As explained in the Al-Quran which explains about the sharing of revenue:

‫الش ْي ٓط ُن ِم َن الْ َم ِ ِۗس ٓذ ِ َِل ِ َِبَّنذ ُ ْم قَالُ ْوْٓا ِان ذ َما الْ َب ْي ُع‬
‫َا ذ َِّل ْي َن يَأْ ُ ُُك ْو َن ِالرٓبوا َْل ي َ ُق ْو ُم ْو َن ِا ذْل َ َمَك ي َ ُق ْو ُم ذ ِاَّل ْي ي َ َت َخ ذب ُط ُه ذ‬
ِ ِ ٓ ‫اّلل الْ َب ْي َع َو َح ذر َم ِالربٓواِۗ فَ َم ْن َج ۤا َء ٗه َم ْو ِع َظة ِم ْن ذرب ِ ٖه فَانَْتَ ٓى فَ َ ٗل َما َسلَ َ ِۗف َو َا ْم ُر ٗها ِا ََل‬
ِۗ ‫اّلل‬ ُ ِ ٓ ‫ِمثْ ُل ِالربٓو ۘا َو َا َح ذل‬
‫ْص ُب النذ ِار ۚ ُ ْه ِفْيْ َا خ ِ ُِٓل ْو َن‬ ٓ ْ ‫َو َم ْن عَا َد فَ ُاولٓۤى َك َا‬
ِٕ
It means: "People who eat (take) riba cannot stand except like a person who is possessed by
Satan due to (pressure) of insanity. Their situation is because they say (opinion)
that buying and selling is the same as usury, even though God has made buying
and selling lawful and prohibited usury. Those who have received a prohibition
from their Lord, then continue to stop (from taking usury), then for him what he
had taken before (before the prohibition came) and his affairs (are up to Allah).
Those who repeat (taking riba) then those people are the inhabitants of Hell, they
will remain in it" (QS. Al-Baqarah: 275).
The explanation of the above verses is that people who eat usury cannot stand but are
like the standing of a person who has been possessed by a demon because he is mad. That
is because they say that buying and selling is the same as usury. Whereas Allah has
justified buying and selling and forbidding usury.
The terms and conditions of the mortgagor are the same as the mortgagor, among
others:
1) Mature
2) Reasonable
The terms and conditions of the thing pledged include:
1) Items of economic value
2) Goods that can be traded that do not violate the law
3) Rahin's property
The stages of implementing the rahn tasjily contract financing include:
a. Submission stage
At this stage a customer must come to apply for a loan from the BMT with the
following requirements:
1) Submit a photocopy of ID card or other official identity
2) Hand over valuable items such as electronics and motorcycles or others
b. transaction stage
At this stage of the transaction, among others:
1. The first party and the second party hereby explain the following matters
2. That the second party has agreed to pawn the first party in the form of goods.
3. The second party states that the goods are property rights as stated and
attached in the ownership statement.
4. That the first party stated that it had received legal proof of ownership from
the second party.
5. The first party submits money to the second party which is the goods prize
money and thus this agreement is valid as a valid proof of the goods prize
money.
6. The second party is charged a monthly BPKB/CERTIFICATE safekeeping fee
for the duration of the agreement, starting from the signing of this agreement.
c. There are 3 procedures for rahn tasjily financing, namely:
1) Submission or application.
2) Fill out the financing application form

3) Submit financing application requirements:

1) Photocopy of KTP of husband and wife.
2) Photocopy of family card.
3) Photocopy of guarantee letter (land certificate, BPKB, etc.).
d. Process
1. Acceptance and examination of financing applications.
2. Survey and interview to funding applicants.
3. Financing analysis.
e. Realization
a. Completing financing administration requirements.
b. Implementation of the financing agreement and signing of the financing
application letter.
c. Requirements for financing money to the applicant.
2. How to Overcome Troubled Customers at BMT UGT Nusantara Capem

Pesanggaran Banyuwangi Regency
In general, a customer after applying for a loan, the BMT first conducts a survey and
analysis of the new customer and then proceeds to the stage of disbursing the loan funds.
Based on the results of data presentation and research findings, it can be seen that the
way to deal with problem customers at BMT-UGT Nusantara Capem Pesanggaran
Banyuwangi is after the customer submits a loan application to the BMT-UGT Nusantara
Capem Pesanggaran Banyuwangi, then first the BMT-UGT Nusantara Capem
Pesanggaran Banyuwangi surveying and analyzing customers whether the customer is
eligible or not to get a loan and that's it when surveyed, the next step is to carry out the
transaction stage and disbursement of loan funds with the conditions agreed at that
transaction stage.
For example, there is a customer who wants to borrow Rp. 10,000,000 from the BMT,
but after being surveyed by the BMT, it turns out that the customer does not deserve that
kind of loan, like getting a loan of Rp. 5,000,000, on the grounds that after being surveyed
by the BMT, that the customer's income cannot be paid, so from the customer's side it is
only given that much to prevent the customer from having problems. However, when the
customer can pay off on time when the customer is going to borrow again, the BMT has
confidence in the customer.
From Mr. Rozaq Annafi's presentation he said: if there is a customer who borrows
from BMT but someone wants to run away they still can't because BMT has branches all
over the world, when they want to run away to Kalimantan later the BMT will report to
the party branches in Kalimantan and the police so that these customers pay off
immediately. Because the money that the customer uses is for taking turns or the State's
money, for example, when a customer wants to borrow money from the BMT, there are
customers who are saving, the money used by the customer is taken from the members
who are saving and those who are remitting.
The way to deal with problem customers on the BMT side says that in the agreement
there are already articles so if the customer is late it means that the customer has violated
the rules already in the agreement.
Ways to overcome include:
1. Before 3 days when the installment is due, the customer has been warned by AOP, via
WhatsApp.

2. When the customer does not respond, the BMT is given 5 days after the due date, so
if when the customer and the BMT do not respond to the chat with the BMT, then the
BMT is still given time or given the opportunity for 5 days.
3. If you have been warned but there is no response, the BMT will come to the
customer's house for hospitality and ask, ask the customer the reasons why they
cannot pay it off.
4. After getting the reasons for the BMT to consider these reasons.
5. After considering these reasons, there is deliberation from the BMT, then the BMT
will make a decision to the customer.
6. That BMT will extend the installments that have been agreed upon by the customer.
According to Khotibul Umam (2010: 210) Islamic Financial Institutions in order to
help customers to complete their obligations, include:
2) Rescheduling, namely changes to the customer's payment schedule or the time
period.
3) Return requirements, namely changes in part or all of the Financing requirements,
including changes in payment schedules, number of installments, terms and granting
of discounts as long as they do not add to the remaining customer obligations that
must be paid to the bank.
4) Rearrangement, i.e. changes to Financing requirements are not limited to
rescheduling and re-conditioning, including among others:
a) Addition of funding facility funds
b) Financing contract conversion
c) Conversion of Financing into medium-term sharia securities
d) Conversion of Financing into temporary equity participation in customer
companies.
According to the results of the interview presentation Mr. Irvan Fadly said: The
solution before the disbursement was at BMT there was a committee with officers who
surveyed or analyzed the members before the members moved to this disbursement
from the SOP.
Every process of solving problem financing or problem customers through the SOP
flow that has been determined by the center, including:
1. SP 1 (First warning letter), this summons is delivered to the customer before the 3
days are due.
2. SP 2 (Second call letter), this call letter when the customer does not pay for 1
month.
3. SP 3 (This third summons falls if the customer is late in repaying for more than 1
month.
4. SOMASI (subpoena from court), when the summons for 3 times as above there is no
reaction, the BMT reports to the court and finally the summons from the subpoena.
5. Negotiations, like that, happen when the customer negotiates or asks lightly from the
BMT.
6. Persuasive approach, this approach is done in order to get relief.
7. Kinship, after having done it in various ways and the last one is family deliberation.
If this process does not find a way out or the customer has difficulty, then the next
process is as follows:
1. agreement on the transfer of vehicle assets or SHM, through the process of an
agreement letter on a stamp duty.
2. Sales of joint assets by both parties with an agreement on stamp duty.

1. Implementation of rahn tasjily contract financing at BMT UGT Nusantara capem

pesantren
Based on the findings of the researcher that in practice, namely the members have
agreed to submit letters of ownership of the goods and after that the BMT gives money
to members, this is where the agreement is in effect when the delivery of rahn money
and goods as proof of the rahn contract, from the BMT asks for safekeeping or ujroh
services of certificates or other securities to members. There must be an agreement
between the members and the BMT for the repayment period, and the specified ujroh or
safekeeping fees may not be submitted based on financing at the time of the contract.
Steps for implementing rahn tasjily contract financing at BMT UGT Nusantara capem
pesantren Banyuwangi Regency:
1. Financing Application Form
2. Photocopy of Husband and Wife's or Guardian's KTP.
3. Photocopy of Family Card.
4. Photocopy of Collateral (BPKB accompanied by STNK, Land Certificate accompanied
by SPPT).
5. Photocopy of the legality of the business entity.
6. Become a member of a business partner.
7. Open a savings account.
8. Willing to sign documents related to financing.
After it conducts a survey directly to the financing applicant when all conditions have
been met. After both parties fulfill their respective obligations, then proceed with an
agreement or contract rahn In the contract, the BMT conveys the installment period and
the amount of ujroh that must be paid by members by mutual agreement. The next
process is the search for financing. Funds are disbursed through the customer's account
or directly confirm to members to come directly to the BMT office to collect money for
the disbursement of rahn contract financing.There is no profit sharing for rahn because
the goods from the sale or auction results, if there is an excess, the excess is returned to
the ownerI scratchedand the BMT only takes it to pay off debts. And vice versa, if the
results of the sale of goods or auctions are lacking, then it is rahin's obligation to cover
the lack of debt.
2. How to deal with problem customers at BMT UGT Nusantara tired of Pesanggaran
Banyuwangi Regency
Based on the results of data presentation and research findings, it can be seen that
the way to deal with problem customers at BMT-UGT Nusantara Capem Pesanggaran
Banyuwangi is after the customer submits a loan application to the BMT-UGT Nusantara
Capem Pesanggaran Banyuwangi, then first the BMT-UGT Nusantara Capem
Pesanggaran Banyuwangi surveying and analyzing customers whether the customer is
eligible or not to get a loan and that's it when surveyed, the next step is to carry out the
transaction stage and disbursement of loan funds with the conditions agreed at that
transaction stage.
The ways to deal with problem customers include:
1. Before 3 days when the customer's installment is due, AOP has warned him.
2. When the customer does not respond, the BMT is given 5 days after the due date.
3. If you have been warned but there is no response, the BMT will come to the
customer's house for hospitality and ask questions.
4. After getting the reasons for the BMT to consider these reasons.
5. After deliberation from the BMT, the BMT makes a decision to the customer.
6. That BMT will extend the installments that have been agreed upon by the customer.

The process of solving problem financing or problem customers through the SOP flow
that has been determined by the center includes:
1. SP 1 (First warning letter), this summons is delivered to the customer before the 3
days are due.
2. SP 2 (Second call letter), this call letter when the customer does not pay for 1 month.
3. SP 3 (This third summons falls if the customer is late in repaying for more than 1
month.
4. SOMASI (subpoena from court), when the summons for 3 times as above there is no
reaction, the BMT reports to the court and finally the summons from the subpoena.
5. Negotiations, such as what happens when the customer negotiates or asks the BMT
lightly.
6. Persuasive approach, this approach is done in order to get relief.
7. Kinship, after having done it in various ways and the last one is family deliberation.
If these 3 processes do not find a way out or the customer has difficulty, then the next
process is as follows:
1. Agreement on the transfer of vehicle assets or SHM, through the process of an
agreement letter on a stamp duty.
2. Sales of joint assets by both parties with an agreement on stamp duty.
CONCLUSION
Based on the results of data presentation and research findings, it can be seen that the
Implementation of Rahn Tasjily Akad Financing at BMT-UGT Nusantara Capem Pesanggaran
Banyuwangi has fulfilled several conditions and pillars of the rahn tasjily contract, and Based
on the results of data presentation and research findings it can be seen that how to deal with
customers problematic At BMT-UGT Nusantara Capem Pesanggaran Banyuwangi is in
accordance with the theory of Khotibul Umam.
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Mukhtar. 2010. Bimbingan Skripsi, Thesis, Dan Artikel Ilmiah, Jakarta: Gaung Persada Press.
Mohamad Hilal Nu’man. 2018. Implementasi Akad Rahn Tasjily Dalam Lembaga Pembiayaan
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Vol. 2 (2022) pp. 147-153
COMPARING INVESTOR BEHAVIOR DURING AND AFTER

PANDEMIC ERA: DOMINANTLY RATIONAL OR
IRRATIONAL DRIVEN?
Dwiyani Sudaryanti*, and Mohamad Bastomi

Universitas Islam Malang, Malang, Indonesia
ABSTRACT
This study is conducted to compare investors’ decision-making behavior between two periods, during
pandemic and during recovery period in Indonesia. Our focus is on the rationality and irrationality
factors that explained their decision-making. We examine the differences of the behavior between
during the covid-19 pandemic and during the economic recovery era. This study is comparing the
correlation of investors’ rationality factors and irrationality factors on stock market return between
two periods, during pandemic and during recovery period. Using Spearman Rank Correlation analysis,
we examine the correlation of each factors on stock market return. Our empirical results showed that
rationality and irrationality factors correlated significantly with the stock return during the pandemic
and during the economic recovery era. However, this study couldn’t find significant correlation each
factor in each of situation separately, during pandemic period and during recovery period. The results
contribute to the importance of reasons and emotions for stock-market returns. We believe this study is
contributing various insights to many financial market’s stakeholders. The results of the study can help
investors and traders to identify various factors affecting their trading during pandemic, support
managers to make better investment decision making during uncertain situation, and support stock
exchanges and regulators to make policy adjustment by considering irrational factors.
Keywords:
Investors’ Behavior; Rational Factors; Irrational Factors; Covid-19 Pandemic, The Economic Recovery
INTRODUCTION
This research was inspired by Pornpikul and Nettayanun (2022) and Thampanya et.al.
(2020), which showed that both rational factors and irrational factors of investor behavior,
have the ability to explain the stock returns. They found that both of these factors have the
same ability to explain stock returns, but under different conditions. In general, rational
behavior has the ability to explain changes in stock returns in a wider range than the
irrational one. Whereas, in high uncertainty conditions, the irrational behavior has a higher
ability to explain than rational behavior. We believe that those studies did not only have a
technical contribution, i.e. combining 2 big groups of factors which have been studied
separately, but also as a recognition of human existence assumption in a more complete
manner, that humans have both rational and irrational behaviors when they made decisions.
Since there were limited researches with such assumptions, we following the research of
Pornpikul and Nettayanun (2021).

Sudaryanti & Bastomi (2022)
Basic assumption is crucial aspect in a research. It represent the researcher’s belief

about the world, so it affects the framework and design of the research built. Basic
assumptions of human behavior in financial behavior field had been discussed and studied
by numerous scholars. Bloomfield (2010) grouped the discussion based on their human
behavior assumption, i.e. traditional finance and behavioral finance. Traditional finance
assumes human being are rational as they make a decisions, having unlimited processing
power to any available information, and holds risk preferences as described by expected
utility theory (Bloomfield, 2010:1). Under this theory, decision maker behavior are captured
by the shape of the utility function. They are risk averse if the function is concave (most
classical economic theory based on this tenet), and risk seeking when it is convex (Chiu and
Wu, 2010:1-2). Numerous research have used this perspective, for exampe Ou & Penman
(1989), Hashemijoo et al, (2012), Fama & French, (2015), and Neukirchen et al (2022). All
those researches assumed that information is rationally used by the investor to determine
stock market.
While behavioral finance signifies the role of psychological biases and their specific
behavioral outcome in decision making (Prosad et al, 2015), i.e., irrational (ruled by
sentiments) and having limited capabilities in processing information (prone to make biased
decisions). There is an interesting and straight forward term by Meir Statman (1999). He
stated that “People in standard finance are rational and people in behavioral finance are
normal”. Behavioral finance relax particular assumptions about individual behavior
(Bloomfield, 2010). This assumption brings the study of financial behavior as an
interdisciplinary study between the fields of psychology, sociology and finance (Ricciardi
and Simon, 2000).
There were growing numbers of researches that applying this perspective. For
examples, Nofsinger (2005), studied Social Mood and Financial Economics, Bijl et al (2016),
studied Google Search and Stocks Returns, Griffith et al (2020) studied Emotions in the Stock
Market, and Chivianti & Sukamulja (2021) studied The Effect of Google Search Volume Index
on Underpriced IPOs and Divergence of Opinions.
Recently, there were studies with mix assumptions. They believed that both rational
sentiments and irrational sentiments have effect on stock price simultaneously. Neither
rational nor behavioral theories alone can fully explain industry returns, that attributing
asset-pricing anomalies to a single kind of driving force is too hasty (Chou el (2011). Verma
et.al. (2008) have reviewed that literature on investor sentiments and stock prices provide
inconclusive results on specific factors affects the prices, whether rational risk factors, or
noise or some combination of both. It motivated them to study the impact of rational
sentiments and irrational sentiments on stock market returns simultaneously. They found
the impact of rational sentiments is greater than that of irrational sentiments for both
individual and institutional investors on stock market returns. Moreover, irrational
sentiments have a more rapid and pronounced effect than rational sentiments on stock
market returns. Chou el (2011) showed in their findings that industries play a dual role with
both rational and behavioral components as shown by its covariance risk and mispricing of
the stock return. O’Sullivan et al. (2019) found that both rational and irrational sentiment
risk play a strong role in stock returns. While rational has a strong role in the broad class of
FTSE All Shares stocks, irrational sentiment risk is detected among subgroups of the FTSE
All-Share (FTSE 250 and FTSE 100 stocks).
Rational and irrational behavior is widely studied using research settings in times of
crisis or times of high uncertainty. Conditions of high uncertainty are considered as one of
the external environments that will trigger the emergence of certain behaviors that are
different compared to normal times. Baker and Wurgler (2007) showed the significance of

Comparing Investor Behavior During and ...
investor sentiment increases in an extraordinary period and when the markets are difficult
to predict. Thampanya et al. (2020) study the behavioral (irrational) and fundamental
(rational) factors that drive stock returns in the three different crisis periods. The study
found that fundamental factors play crucial roles in influencing stock market volatility in
Malaysia, Thailand, and Singapore; whereas, behavioral factors affect stock market volatility
more significantly than fundamental factors in Indonesia and the Philippines. They
concluded that rational and irrational factors explain asset returns, depending on each
country’s market development.. While Pornpikul and Nettayanun (2021) showed that
rational factors usually explain the volatility of the return to a greater extent than irrational
factors, but during a financial crisis, the irrational factors increase their importance in
explaining returns.
This research was conducted to continue previous research that examined the rational
and irrational behavior of investors simultaneously in the context of the Indonesian capital
market. As in all parts of the world, Indonesia is experiencing a bad economy due to the
pandemic. The performance of the stock market fell very sharply throughout 2020. However,
along with the better handling of the covid virus in Indonesia, the Indonesian economy began
to recover. Likewise, the performance of the Indonesian capital market is in the recovery
stage. Graph 1 below shows the changing conditions of the capital market in Indonesia from
2020 to 2022.
Figure 1. Graph Development of Trading Volume Stock Exchange in Indonesian Stock Exchange
Source: idx.co.id (2022)
This study aims to examine the behavior of investors in the Indonesian capital market
during the Covid pandemic period, and compare it to the period of Indonesia's economic
recovery. Pandemic is the representation of the condition with high uncertainty period and
economic recovery is representation of more stable period. This study is following Pornpikul
and Nettayanun (2021) with adjustment with Ind0nesia’s c0nditi0n. Research with context
of the Indonesian capital market is necessary because investor behavior is influenced by
capital market developments in each country (Thampanya et al. (2020)) and influenced by
the degree of independence in that country (Erdem, 2020). Topcu and Gulal (2020) show
that the effect of a pandemic in emerging markets is greater than that in developing capital
markets.
The results of this study will contribute to all stock market stakeholder, i.e. investors,
traders, Indonesia Stock Exchange (IDX) and the Indonesian government. Investors and
traders increasingly understand their own behavior, especially irrational behavior.
Managers make better decisions in their investment decisions by considering irrational
factors in certain investment conditions. Decision makers in the capital market will be able
to make policy adjustments when investors are dominated by irrational attitudes.

Traditional (Standard) finance is the body of knowledge built on the pillars of the
arbitrage principles of Miller and Modigliani, the portfolio principles of Markowitz, the
capital asset pricing theory of Sharpe, Lintner, and Black, and the option-pricing theory of
Black, Scholes, and Merton (Statman, 1999). Under those principles and theories, human are
rational, i.e. behave in a manner as to maximize their utility with a given level of income or
money and choose higher returns to lower returns for a given level of risk. The assumption
explain Fama and French (2015)’s five-factor model. A five-factor model directed at
capturing the size, value, profitability, and investment patterns in average stock returns.
They believed that size, value, profitability, and investment patterns affect investor’s
behavior in setting stocks prices.
Theories that are widely used in Behavioral Finance research include Prospect Theory
(Kahneman & Tversky, 1979), Bounded Rationality (Simon, 1955), and Cumulative Prospect
Theory (Tversky & Kahneman, 1992). Research conducted by Herbert Simon in the 1950s
showed that decision-making by humans was laden with cognitive limitations, even though
he was encouraged to make decisions rationally (Cherry, 2021). This cognitive limitation is
caused by humans naturally having limited time, limited information and human ability to
process information, to be able to analyze the benefits and costs of each option from all
available options. Meanwhile, Prospect Theory and Cumulative Prospect Theory basically
show that risk is perceptual. Due to its perceptual nature, a person's attitude towards risk is
influenced by many factors, such as previous experience and expectation.
METHOD
This study is comparing the correlation of investors’ rationality factors and
irrationality factors on stock market return between two periods, during pandemic and
during recovery period. Using Spearman Rank Correlation analysis, we examine the
correlation of each factors on stock market return.
We are using rational factors and irrational factors from Pornpikul and Nettayanun
(2021) with adjustment to Indonesia condition. Pornpikul and Nettayanun (2021) used 5
rational factors and 5 irrational factors. Due to data availability in Indonesia, specifically
irrational factors, we use 2 factors only, Google Search Volume Index (GSVI) and Trading
Volume (TV). Following irrational factors, the rational factors also used only 2 factors,
Profitability and Size.
For GSVI we didn’t use the same method as Pornpikul and Nettayanun (2021), since
we want to capture all search result of the company name during research period. GSVI
measured by number of search result as we type the official name of the company in a
particular time period. Trading Volume measured by the number of shares traded during a
particular time period. The rational factor, Profitability, is measured by Earning per Share
(EPS) and Size, is measured by market capitalization (price times shares outstanding). While
Stock Return, is measured by changes in stock price between 2 periods.
The data we use in this paper are obtained from Indonesian Stock Exchange website
(https://www.idx.co.id/id) and Google Trends. The data obtained from idx.co.id include
daily closing prices, volumes, earnings and the number of shares outstanding for companies
listed in the Food and Beverages sub sectors industry from January 1, 2020 through
September 30, 2022. As earnings information available in quarterly base, so as the others
follow. Daily data of return, GSVI, trading volume, and market capitalization are adjusted into
average of quarterly period.


The processed data comes from 56 companies in the food and beverage sub-industry
listed on the IDX with a total of 301 quarterly data. However, because the completeness of
the data for rational factors and irrational factors is different, the amount of data processed
for each factor is also different. The data processed for rational factors is 300, consisting of
132 during the pandemic and 168 during the economic recovery. Meanwhile, the data
processed for irrational factors was 301, consisting of 133 before the pandemic and 168
during the economic recovery period.
The first analysis performed was descriptive data analysis related to the 5 factors being
tested. Descriptive data analysis aims to get a picture of each variable being tested and
shown in Table 1.
Table 1. Descriptive Analysis of Data

Google Stock
EPS Market Cap Trading Volume
Indexs Return
ALL average 78.59 10,422.03 352.12 456,907,647.41 0.06
max 868.43 119,200.00 979.00 12,779,569,500.00 5.25
min (62.05) 24.20 27.00 - (0.99)
During Pandemic average 66.95 10,640.36 340.72 552,940,970.96 0.05
max 733.59 119,200.00 970.00 12,779,569,500.00 2.48
min (54.35) 24.20 27.00 - (0.99)
Economic Recovery average 87.80 10,249.18 361.08 381,452,893.18 0.07
max 868.43 115,400.00 979.00 3,178,613,200.00 5.25
min (62.05) 49.60 30.00 14,100.00 (0.79)
Interesting findings that can be drawn from Table 1 are as follows:

1. EPS and GSVI experienced an increase in average value from the pandemic period to the
economic recovery period. The increase in EPS and GSVI was 25% and 6%, respectively.
Meanwhile, Market Cap and TV, on the other hand, experienced a decrease in average
value. The declines in Market Cap and TV were 3.7% and 31%, respectively. There is a
diversity of data behavior from each factor that represents investor behavior.
2. The existence of economic recovery is also supported by an increase in the average stock
return which increased from 0.05 during the pandemic to 0.07 during the economic
recovery.
The second analysis is the Spearman Rank Analysis correlation. The correlation test
was carried out between stock returns and each of the 4 factors tested, namely EPS, Market
Cap, GSVI and Trading Volume. This test was carried out in 2 stages, first, the overall test,
which tested all data during the observation period, and second, the separated test, which
tested data during the pandemic period and data during the economic recovery period. A
separate test was conducted to compare the results of the correlation values between during
the pandemic and during the recovery period.
1. The results of the correlation test on all data during the study period show that each
rational and irrational factor has a significant correlation with stock returns. The rational
factor that has a significant correlation with return is EPS, while the irrational factor
GSVI. These findings support the (Chou el (2011). Verma et.al. (2008) and O’Sullivan et
al. (2019) studies which show that there are rational and irrational factors
simultaneously in the formation of stock prices. The results of this test are shown in the
table 2 below

Table 2. Correlations of Irrational and Rational Factors with Stocks Return
2. The results of the second correlation test, a separate test for each factor during the
pandemic and during the recovery period, show that there is no significant correlation
between EPS, Market Cap, GSVI and Trading Volume and stock returns. These results do
not support Baker and Wurgler (2007), Thampanya et al. (2020) and Pornpikul and
Nettayanun (2021) studies which show that there are differences in the effects of
rational and irrational factors in the formation of stock return. The test results are shown
in Figure 2 and Figure 3 below
Figure 2. Correlations of Irrational Factors with Stocks Return
Figure 3. Correlations of Rational Factors with Stocks Return
CONCLUSION
This study supported previous studies showed that there were rational and irrational
behavior of the investor when they made decision. But this study failed to showed different
behavior of both behavior during two different condition, during pandemic and during
economic recovery. The different result shown between overall data test and partial data
test, i.e. significant and not significant, showed that it is affected by the number of the data.
Due to the data availability that only can be accessed minimum quarterly data, especially for
earning data from idx.co.id, the future research are strongly suggested to get more data with
shorter unit measurement, i.e. daily data. We believe, with more frequent measurement,
investor behavior can be caught up better.

REFERENCES
Andrew Chiu, Andrew dan G. Wu (2011) Prospect Theory, Wiley Encyclopedia Of Operations
Research And Management Science, Edited By James J. Cochran,
Https://Onlinelibrary.Wiley.Com/Doi/Epdf/10.1002/9780470400531.Eorms0687
Bloomfield, Robert J.(2010), Traditional vs. Behavioral Finance. Johnson School Research
Paper Series No. 22-2010, Available at SSRN: https://ssrn.com/abstract=1596888
Baker, M. and Wurgler, J. (2007), “Investor sentiment in the stock market”, Journal of
Economic Perspectives, Vol. 21, pp. 129-151.
Bijl, L., Kringhaung, G., Molnar, P. and Sandvik, E. (2016), “Google searches and stock
returns”, International Review of Financial Analysis, Vol. 45, pp. 150-156.
Chou, P.H., Ho, P.H. and Ko, K.C. (2011), “Do industries matter in explaining stock returns and
assetpricing anomalies?”, Journal of Banking and Finance, Vol. 36, pp. 355-370.
Fama, E.F. and French, K.R. (2015), “A five-factor Asset pricing model”, Journal of Financial
Economics, Vol. 116, pp. 1-22
Kahneman, D and Tversky, A (1979), Prospect Theory: An Analysis of Decision under Risk,
Econometrica, vol 47 no 2 pp 263-291
O’Sullivan, N., Zhu, S. and Foran, J. (2020), “Sentiment versus liquidity pricing effects in the
crosssection of UK”, Journal of Asset Management, Vol. 20, pp. 317-329
Pornpikul, C. and Nettayanun, S. (2021), "Stock return drivers: a mix of reasons and
emotions", Review of Behavioral Finance, Vol. ahead-of-print No. ahead-of-
print. https://doi.org/10.1108/RBF-04-2021-0059
Ricciardi, Victor and Simon, Helen K., What is Behavioral Finance?. Business, Education &
Technology Journal, Vol. 2, No. 2, pp. 1-9, Fall 2000, Available at
SSRN: https://ssrn.com/abstract=256754
Simon, H. A. (1955). A behavioral model of rational choice. The Quarterly Journal of
Economics, 69(1), 99–118. doi:10.2307/1884852
Statman, M. (1999). Behavioral Finance: Past Battles and Future Engagements. Financial
Analysts Journal, 55(6), 18–27. doi:10.2469/faj.v55.n6.2311
Thampanya, N., Wu, J., Nasir, M.A. and Liu, J. (2020), “Fundamental and behavioural
determinants of stock return volatility in ASEAN-5 countries”, Journal of
International Financial Markets, Institutions and Money, p. 101193
Tversky A, Kahneman D. Advances in prospect theory: cumulative representation of
uncertainty. J Risk Uncertain 1992;5(4):297–323
Verma, R., Baklaci, H. and Soydemir, G. (2008), “The impact of rational and irrational
sentiments of individual and institutional investors on DJIA and S&P500 index return”,
Applied Financial Economics, Vol. 18, pp. 1303-1317

Vol. 2 (2022) pp. 154-157
STRATEGY TO SHARE FRIDAY BLESSING TO

APPROPRIATE PEOPLE
Erlin Iriani
Sekolah Tinggi Ilmu Ekonomi Gempol, Pasuruan, Indonesia
ABSTRACT
In the era of society 5.0 there are some people who lived lack of technological tools, lack of education
and poor. Problem of humanity can be solved by spreading love around and hug the poor to
strengthening and overcome their social aim. Blayu village, Patokpicis village and Bambang village of
Wajak subdistrict, Malang regency, there are many old villagers who lived in unhealthy conditions, they
lack of nutrition, and very poor. It is hard to reach some villager’s houses of Blayu, Patokpicis, and
Bambang villages because no paved road to go there. Some moslem have the ability to share their
blessing to the poor through Friday Blessing. The strategy of spreading the blessings for the appropriate
people by collecting money from whom who want to share their blessing and coordinate it. The fund
coordinator can shop foodstuff like rice, oil, nodle, egg, etc and share it to the poor who lived in village
that rarely touch by the assistance fund.
Keywords:
Friday; Blessing; Poor; Donator
INTRODUCTION
The new era of society called society 5.0 or smart society that connecting to IoT means
internet of thing. In this era all the impossible thing become possible. Human can delegate
the difficult work to the mechine or robot so it could decrease accident that may happen to
human.
For the reason of social humanity, the technology of society 5.0 could be reach some
secluded area that far from the city, eventhough there are no publict transportation or no
access road. By technology the distribution of goods can be spread off by automation
vehicles. So the outlandish area could be reach.
Society 5.0 only used by citizen who live in the city or urban city, but it could not be
used by the poor in secluded area that have no money to buy tools or tehnological things
such as handphone etc. In the outlandish area there are some people who never touch by
modernization. The don’t know what internet is. Because they lack of education, lack of
information and lack of money. Some people still live in society 2.0 they live only depend on
tradisional farming. Such as some of old people who live at Blayu – Bambang villages ( Blayu,
Patokpicis,Bambang villages) which have the hilly areas and far from the modernity life.
Society 2.0 living in the contrary of society 5.0 still axist in the part of Malang regency.
The tehnologycal gap could be found if we compare the social life between city and the
secluded village. Malang regency consist of 33 sub-districts. Those are : Ampelgading,

Strategy to Share Friday Blessing to ...
Bantur, Bululawang, Dau, Dampit, Donomulyo, Gedangan, Gondanglegi, Jabung, Kalipare,

Kasembon, Karangploso, Kepanjen, Kromengan, Lawang, Ngantang, Ngajum, Pagak,
Pagelaran, Pakis, Pakisaji, Poncokusumo, Pujon, Singosari, Sumbermanjing wetan,
Sumberpucung, Tajinan, Tirtoyudo, Tumpang, Turen, Wonosari, Wagir, and Wajak. Every
sub-district consist of same villages.
Many villagers working as farmworker and they paid lower wage. Some villagers also
depend their cost of life by collecting wild plants vegetables in their land around their
houses. Their unpredictable income and lower wage made them poor.
Imbalance sosial society can be look through three factor : sector imbalance, regional
imbalance and individual imbalance. Industrial, farming and mining sectors have low
growth, those cases impact to the imbalance in society (Yustika,2014).
Wajak sub-district is a part of Malang regency which have 13 villages, those are :
Sumber putih village, Wonoayu village, Bambang village, Bringin village, Dadapan village,
Patokpicis village, Blayu village, Codo village, Sukolilo village, Kidangbang village, Suko anyar
village, Wajak village and Ngembal village.
Figure 1. …
In this paper the writer only take three villages to share the program, those are Blayu
village, Patokpicis village and Bambang village. The location of those three villages are side
by side. Its hard to know the border of those villages if we walk along the hilly land, because
there are no border sign between one village to another one and there are no paved road
in some area, some houses build at a hilly or mountainous land and hard to reach by usual
vehicles. People can go there by walking or using offroad vehicle.
Table 1. The area and numbers of villagers

The village’s Villagers
Area (ha)
name Male Female Sum
Blayu 376 3.640 3.476 7.116
Patokpicis 2.091 3.845 3.874 7.719
Bambang 1.761 2.004 1.928 3.932
Some moslems have the ability to give blessing every Friday. The blessing usually given
to every one who come to a mosque to pray on Dhuhur congregation. Sometimes many
moslems giving the Friday blessing in one mosque at the same time, so every person who
join dhuhur congregation can take more than a pack of the blessings depend on how much
the blessing being shared to that mosque and also depend on how many people who join
that sharing. The blessing usually food for luch or snack. Ikamisa 82’s club, is a group alumni
of state senior high school I Malang (SMAN 1 Malang) year of 1982, they have a move to

Iriani (2022)
collect fund from the member who want to share their Friday Blessing, and focuses the
collectived fund given to those who actually needed that fund for their life support.
METHOD
Ikamisa 82’s club make a team to search or survey for the poor people. The team go
to the slum area around the city, and also go to the unthouch villages in Malang regency. The
surveyor team found that some villages in Wajak sub-district of Malang regency really
needed that blessing, in this case, the surveyor team take three villages name Blayu village,
Patok Picis village and Bambang village, because at Blayu, Patok Picis and Bambang villages
there are many old poor people who need supporting food for their daily life. At those
villages the surveyor team also found many poor disable people, who can not speak
properly, so its hard to understand what those villagers talked about.
To get the appropriate people who would be received the Friday Blessing in Malang
regency, the Ikamisa’82 surveyor team accompany by the trail off-roader club. By survey
every single house at hilly land, the team register some old villagers who really need
foodstuff to fulfill their food’s demand. By looking the old poor villagers and some disable
poor villagers whom their houses location are hard to reach. Those villagers are the
appropriate people for Ikamisa 82’s Friday Blessing program.

Friday Blessing team recieved 100 names from the surveyor team as the person who
will receive the blessing. There are more than 100 person who appropriate to received
Friday Blessing, but the team have a limitation buget for this program. Ikamisa’s 82 could
share 100 packs foodstuff ( rice, noodle, sugar, etc) and the team need two days long for
giving 100 packs to the selected villagers because their houses location are hard to reach.
The destination between one house to another one somehow far enough, and no paved road
out there.
The description of the selected villagers for Friday blessing :
- the one that old ages,
- the one who living in unhealty house ( the dirt floor, bamboo woven walls)
- the poor
- the poor disable person
The villagers who live in secluded area work as traditional farmer with small land area.
They farm corn, banana, casava and any vegetables. Some times they sell banana or cassava
to the near tradisonal market. And after selling their fruit they buy rice, they could not
farming rice because the land at their village not suitable for farming rice.
After finding the data about the objects and the reason why those villagers are proper
to recieved the Friday blessing program, the donators select 100 names and decide to share
the foodstuff to those selected villagers.
CONCLUSION
Although we now live in the era of society 5.0, we could found some people who live
in the era of society 2.0. Living in a city or big city very contrast compare with living in
secluded area. The gab between the rich and the poor is very high. The Friday blessing is one
of the outways to make closer between the rich and the poor.
REFERENCES
David, Fred R, (2012). Manajemen Strategis, Salemba Empat, Jakarta.

Strategy to Share Friday Blessing to ...
Hamudy, Moh.Ilham A, (2013). PNPM Mandiri VS Poverty In Indonesia – Jurnal Bina Praja,
Vol.5 No.3, September 2013, Badan Penelitian dan Pengembangan Kementrian Dalam
Negeri, Jakarta Pusat.
Yustika, Ahmad Erani, (2014). Perekonomian Indonesia – Memahami Masalah dan
Menetapkan Arah, Penerbit Selaras, Malang
Malangkab.bps.go.id https://malangkab.bps.go.id

Vol. 2 (2022) pp. 158-165
EFFECTS OF APPLICATION OF BIOLOGICAL SOIL

AMELIORANT AND REDUCTION OF INORGANIC
FERTILIZERS DOSES ON GROWTH, YIELD AND QUALITY
OF TOMATOES (Lycopersicum esculentum Mill)
Abdul Basit*, and Nurhidayati

University of Islam Malang, Malang, Indonesia
ABSTRACT
The current condition of agricultural land in Indonesia is getting less and less healthy, due to the
dependence of farmers on agrochemicals. For this reason, it is necessary to use biological soil ameliorant
to restore the ecological function of the soil. The purpose of this study was to explain the effect of the
application of biological soil ameliorant and reduction of inorganic fertilizers doses on the growth, yield
and quality of tomato. A field experiment was carried out in Merjosari Village, Lowokwaru District,
Malang City. This experiment used a factorial randomized block design (RBD) where the factor I was
the dose of the biological ameliorant which consisted of three levels, namely: without the biological
ameliorant, 0.5, and 1 ml L-1. Factor II is the percentage reduction in the dose of inorganic fertilizer
which consists of 4 levels, namely: 100%, 75%, 50% and 25% of the inorganic fertilizer dose. From these
two factors there were 12 treatment combinations which were repeated three times to obtain 36
experimental plots. The variables observed included variables of plant growth, yield and fruit quality as
measured by the Vitamin C content of tomato. Application of biological soil ameliorant with a
concentration of 0.5 ml L-1 and 50% of recommended NPK fertilizer dose is able to provide plant growth
and yields as high as the use of biological soil ameliorant with a concentration of 1 ml L-1 and a dose
of 100% of recommended NPK fertilizer dose. Average of total weight fruit per plant and per hectare
of the two treatments were 624.48 g plant-1 and 24.98 tons ha-1 and 431.97 g plant-1 and 17.28 tons
ha-1. The vitamin C content of all treatments was not statistically significantly different except for the
treatment using 1 ml L-1 water+100% of inorganic fertilizers dose which had the lowest vitamin C
content.
Keywords:
Biological Soil Ameliorant; Inorganic Fertilizer; Growth; Yield; Quality Of Tomato
INTRODUCTION
Global trends nowadays towards long term sustainable crop production is hinged on
either supplementing the use of chemical fertilizers with organic materials or a complete use
of organic materials. This is more so since substituting chemical fertilizers with organic
materials reduces the risks of exposure to ailments that arise on account of synthetic
compounds and increases farmers’ gains via reduced soil erosion and carbon emissions and
increased bio-diversity.

Effects of Application of Biological Soil ...
To achieve food and energy security in agricultural development, an agricultural

intensification program has been implemented which aims to increase production per unit
area. Agricultural intensification is characterized by the use of agrochemicals in high doses
to increase crop productivity. Several research results in the last few decades reported that
the excessive application of fertilizers and pesticides in the long term has negative impacts
on the environment, including soil degradation, greenhouse gas emissions, accumulation of
pesticides, and reduction of water availability and quality (Scherr, 1999; Jie et al. ., 2002;
Hafez and Thiemann, 2003; Mandal et al., 2020), as well as on human health resulting in
several human health problems such as rheumatoid arthritis, kidney disease, and different
cancers (Jayasumana et al., 2015 ; Parks et al., 2016). The application of synthetic fertilizers
and pesticides also damages soil biodiversity. On the other hand, soil microbes are important
biological components of soil and perform functions in soil fertility through nutrient cycling
and organic matter degradation (Tejada et al. 2014). Soil microbes have a critical role in the
functioning of terrestrial ecosystems and act as drivers of plant diversity (Van Der Heijden
et al. 2008). Free-living soil microbes promote plant diversity by increasing the nutrient pool
and altering the plant dominance due to symbiotic and pathogenic interactions (Prober et al.
2015). It is, therefore, necessary to consider the risks and challenges posed by agrochemical
applications in agriculture for safeguarding the human health, ecosystem and environment
When organic matter is reduced, the physical structure of the soil changes. This change
causes modulation in various soil physiological processes in crop production systems so that
soil performance begins to decrease in productivity (Kumar et al., 2018; Tripathi et al.,
2020). The decrease in the productivity of agricultural land is caused by a decrease in the
performance of the soil in the agricultural production system as measured by several
indicators, namely the soil structure compacts, the nutrient cycle does not go well and
requires the addition of high doses of fertilizer, the water cycle is less than optimal as
indicated by a decrease in soil water retention capacity, and the life cycle in the soil is
disrupted as indicated by the decreased activity of soil microorganisms to support the
decomposition of organic matter and various other soil processes (Lewandowski, 2000). Soil
microbes are one of the most sensitive biological indicators for monitoring changes in soil
quality (Pulleman et al., 2012; Schloter et al., 2003). For soil to perform well in crop
production systems, it needs to be cared for and healthy. Provision of beneficial microbes to
improve biological soil is beneficial to accelerate the restoration of the quality of the soil.
The use of organic soil ameliorant, such as compost, manure, biochar has been widely
used to improve soils polluted by heavy metals through remediation processes (Saifullah et
al., 2018; Baruah et al., 2020), and soils contaminated with toxic compounds (Palansooriya
et al., 2020). These organic soil amendments can improve soil physical properties, even in
sandy soils they can reduce soil erosion (Hernandez et al., 2016; Abdalla et al., 2020).
Biological soil ameliorant usually use beneficial microbes to enhance processes that occur in
the soil thereby improving soil quality and land productivity. It is renewable, in-situ, and
relatively inexpensive, and can support the conservation of carbon in the soil.
Microorganisms play a key role in soil biogeochemical processes and respond quickly to
environmental disturbances (Hao et al., 2019). Various beneficial microbes play a role in
various mechanisms to help plants adapt to environmental pressures (Lu et al., 2020). This
study used biological soil ameliorant containing beneficial microbes in improving soil
performance. The effectiveness of soil microbes was tested with a combination of inorganic
fertilizers in increasing crop production. The effectiveness of these microbes can be seen
from how much reduced the dose of inorganic fertilizers applied in the cultivation of tomato
plants. Tomato plants were chosen as an indicator of plant productivity because tomato
plants are an important commodity in supporting food availability and nutritional adequacy

Basit & Nurhidayati (2022)
of the community. Tomatoes are a multipurpose commodity, namely as fruit tomatoes,

beverages, appetite enhancers, cooking tomatoes, and processing products. Besides having
a good taste, it also contains protein, carbohydrates, Ca, Fe, Mg, and vitamin C (± 21 mg), as
well as vitamin A, phosphate, potassium and lycopene (Siagian, 2005). Vitamin A and C levels
increase with increasing fruit ripeness (Opena and Van der Vossen, 1997; Wener, 2000;
Sunarmani, 2008). Tomato production both in quantity and quality is still relatively low. This
is due to, among other things, the effects of weather and climate, cultivation techniques
applied by farmers, unbalanced fertilization, pest and disease attacks, and most importantly
due to low soil quality, namely hard soil and poor in nutrients. From the description above,
this study is needed on the effect of the application of biological soil ameliorant and reducing
the dose of inorganic fertilizer use on the growth, yield and quality of tomatoes.
METHOD
Site, time and experimental design of this study
This research is a field experiment conducted in Merjosari Village, Lowokwaru District,
Malang City. Analysis of plant yields and vitamin C content of tomatoes was carried out at
the Central Laboratory of the Islamic University of Malang. The research was conducted from
March 2021 to June 2021.
This field experiment used a factorial randomized block design (RBD) consisting of two
factors. Factor 1 is the concentration of biological soil ameliorant which consists of 3 levels,
namely: M0 = without application of biological soil ameliorant, M1 = 0.5 ml/liter biological
soil ameliorant, and M2 = 1 ml/liter. Factor 2 the dosage reduction of inorganic fertilizers
which consisted of 4 levels, namely: P1 = 100% of the recommended dose, P2 = 75% of the
recommended dose, P3 = 50% of the recommended dose and P4: 25% of the recommended
dose. From these two factors, 12 treatment combinations were obtained with 3 replications.
For each treatment, 4 sample plants were taken to measure the growth, yield and quality of
tomatoes. The total number of sample plants is 144.
Experimental procedures
Tomato seeds were planted in the medium mixture of rice husk biochar and soil with a
ratio of 1:1. This seedling takes 3 weeks (21 days) to be ready for transplanting. Land
preparation was done by tilling the soil with a hoe and then making a bed of 1m × 2m.
The biological soil ameliorant used is the NOVELGRO TERRA brand, which contains
beneficial bacteria, namely phosphate solubilizing bacteria, Cellulolitic bacteria, N fixing
bacteria and other bacteria. The biological soil ameliorant solution was prepared by
dissolving 8 ml of Novelgro Terra in 16 liters of water for the M1 treatment, while for the M2
treatment, dissolving 16 ml of the biological soil ameliorant in 16 liters of water.
Then, the solution of biological soil ameliorant was sprayed on the well-prepared beds
evenly using a sprayer two days before planting. Tomato seedlings were planted at a spacing
of 60 cm × 50 cm, 21 days after seeding. Total tomato plants in each bed as many as 8 plants.
Inorganic fertilizers are applied 1 week after planting by immersing them around the plants
at a distance of 3-5 cm from the stems of the tomato plants and then covering them with soil.
The dose of NPK fertilizer applied was 2 grams/plant (P1), 1.5 grams/plant (P2), 1
gram/plant (P3), and 0.5 grams/plant (P4). The second fertilization is done when the plants
are 3 weeks old after planting with doses of 5 grams/plant (P1), 3.75 grams/plant (P2), 2.50
grams/plant (P3), and 1.25 grams/plant (P4).
Watering and manual weeding was done. The tomatoes were harvested 75 days after
transplanting and were harvested three times. The observed variables were plant growth of
tomato (plant height, number of leaves and leaf area, plant yield (Number of fruits, Weight

of fruits per plant (g), Weight of fruit per ha (tonnes). The vitamin C content in tomatoes)
fruits was measured using iodometric titration method.
The data collected was analyzed using Analysis of Variance in accordance with a
Factorial Randomized Block Design (RBD) with 2 factors, if there is a significant effect then
it is continued with a 5% Tukey test (HSD) to differentiate between treatments.

The results of the analysis of variance showed that the interaction between the
application of biological soil amendments and reducing the dose of inorganic fertilizers had
a significant effect on the growth of tomato plants. The addition of a biological soil ameliorant
solution of 0.5 ml L-1 combined with the use of inorganic fertilizer 50% of the recommended
dose gave the best plant growth as measured by the variable plant height, number of leaves
and leaf area (Table 1).
Table 1. Effect of application of biological soil ameliorant and reduction of inorganic fertilizer dose on plant growth of
tomato
Treatments Plant Height (cm) Number of Leaves Leaves area (cm2)
P1 59.56 ab 109.92 b 3254.51 ab
P2 55.36 ab 88.92 ab 3011.61 ab
M0
P3 53.46 ab 67.58 a 1947.81 a
P4 51.48 a 87.25 ab 2631.29 ab
P1 57.08 ab 84,00 ab 2814.03 ab
P2 58.46 ab 76.92 ab 2439.42 ab
M1
P3 65.20 b 104.42 ab 3890.20 b
P4 52.75 ab 77.17 ab 1965.82 a
P1 65.28 b 70.92 ab 2016.02 a
P2 58.33 ab 87.00 ab 2725.54 ab
M2
P3 64.92 b 91.25 ab 2698.92 ab
P4 66.77 b 87.50 ab 2459.39 ab
HSD 5% 13.13 39.44 1752.36
Remark : Means followed by different letters in the same column are statistically significant
different by Tukey test at P=0.05; HSD =Honest Significant Difference
This means that the application of a biological soil ameliorant solution can reduce the
recommended dosage of inorganic fertilizers by 50% for tomato plants. Plant growth and
productivity are related to the level of soil health and fertility (soil chemistry). Soil fertility
and quality can be maintained with proper soil management by adding soil organic matter
or by adding biological soil enhancers (Nurhidayati, 2022). The addition of soil amendments
can improve soil quality due to an increase in the activity of microorganisms in the soil in
supporting biological processes in the soil. Soil microbes overcome the toxic effects of these
chemicals by performing different functions in soils and making them less toxic to the
environment (Malik et al., 2017). Growth is a process that occurs in plant life which causes a
change in the size of the plant and the growth of the plant is getting bigger. Plant growth is
influenced by 2 factors, namely genotypic factors and growing environmental factors. These
plants can grow well if sufficient nutrients, water and air are available. Soil microorganisms
are closely associated with plant roots, contribute to nutrient cycling, and show resistance
and tolerance to pests, diseases, drought, and heavy metals and improve the soil structure.
In this regard, soil microbial diversity and community composition are important indicators
of soil health (Liu et al. 2016). Provision of biological soil enhancers can help release the
nutrients absorbed by soil colloids so that they are available and can be absorbed by plants
(Firdausi and Muslihatin, 2016). In addition, the provision of soil enhancers contains

microorganisms which function as decomposers which can decompose complex compounds

in the soil thereby releasing nutrients into the soil (Bending et al., 2004).
Table 2. Effect of application of biological soil ameliorant and reduction of inorganic fertilizer dose on yield of tomato
Number of Weight of fruits Weight of fruit per
Treatments
fruits per plant (g) ha (ton)
P1 19.83 b 378.63 a 15.15 a
P2 17.50 ab 373.03 a 14.92 a
M0
P3 12.25 a 257.37 a 10.29 a
P4 14.42 ab 236.47 a 9.46 a
P1 20.17 b 394.57 a 15.78 a
P2 16.50 ab 330.89 a 13.24 a
M1
P3 19.58 b 431.97 ab 17.28 ab
P4 15.58 ab 285.05 a 11.40 a
P1 19.75 b 624.48 b 24.98 b
P2 18.92 b 380.17 a 15.21 a
M2
P3 17,00 ab 406.17 a 16.25 a
P4 12.75 a 350.30 a 14.01 a
HSD 5% 5.97 209.07 8.36
Remark : Means followed by different letters in the same column are statistically significant
different by Tukey test at P=0.05; HSD =Honest Significant Difference
a significant effect on tomato fruit yield. The application of a biological soil enhancer solution
of 1 ml L-1 combined with the use of inorganic fertilizer 100% of the recommended dosage
gave the highest tomato fruit yield as measured by the parameters of fruit number, fruit
weight per plant and per ha (Table 2). However, this treatment was not statistically
significantly different from the application of a biological soil enhancer solution of 0.5 ml L-1
combined with the use of inorganic fertilizers 50% of the recommended dose. Plant yield is
determined by the availability of nutrients in the soil from the vegetative phase to the
generative phase. The addition of biological soil amendment solutions helps increase the
activity of microorganisms in the nutrient cycle which has a positive impact on plant growth
and yield (Mishra et al. 2012; Bulgarelli et al. 2013). Soil bacteria and fungi are responsible
for a wide range of crucial ecosystem functions and services, including primary production
and nutrient mineralization (Chu et al., 2018; Mahawar and Prasanna, 2018). Meanwhile,
soil microbiome (especially rhizosphere microbes) play crucial roles in soil chemical and
biological processes and have important values in maintaining ecological balance and
ecosystem stability (Xu et al., 2021). These processes mainly contain nutrient decomposition
and uptake by plant roots (Wu et al., 2019; Zhang et al., 2020).
Figure 1. Effect of application of biological soil ameliorant and reduction of inorganic fertilizer dose on Vitamin C content
of tomato fruits.

a significant effect on the vitamin C content of tomatoes. The application of 1 ml L-1 biological
soil enhancer solution combined with the use of inorganic fertilizer 100% of the
recommended dosage gave the highest quality of tomato fruit as measured by the parameter
of vitamin C content (Figure 1). However, this treatment was not statistically significantly
different from the application of a biological soil enhancer solution of 0.5 ml L-1 combined
with the use of inorganic fertilizers 50% of the recommended dose. Zhen et al. (2012)
reported that beneficial soil microbes not only increase plant growth and yield, but also
improve cucumber quality. Nada et al. (2022) microbes in the soil are capable of producing
growth regulators which can stimulate metabolic processes in plants so that the quality of
crop yields increases.
CONCLUSION
Application of biological soil ameliorant with a concentration of 0.5 ml L -1 and 50% of
recommended NPK fertilizer dose is able to provide plant growth and yields as high as the
use of biological soil ameliorant with a concentration of 1 ml L -1 and a dose of 100% of
recommended NPK fertilizer dose. Average of total weight fruit per plant and per hectare
of the two treatments were 624.48 g plant-1 and 24.98 tons ha-1 and 431.97 g plant-1 and
17.28 tons ha-1. The vitamin C content of all treatments was not statistically significantly
different except for the treatment using 1 ml L-1 water+100% of inorganic fertilizers dose
which had the lowest vitamin C content.
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Vol. 2 (2022) pp. 166-174
APPLICATION OF NANO-VERMICOMPOST IMPROVES

NPK NUTRIENT UPTAKE, CHLOROPHYLL CONTENT AND
YIELD OF CAISIM MUSTARD
Nurhidayati* and Siti Muslikah

University of Islam Malang, Malang, Indonesia
ABSTRACT
The application of organic farming systems in the field is often constrained by the slow release of
nutrients from organic fertilizers so that the synchronization between plant nutrient requirements and
the release of nutrients from organic fertilizers becomes inappropriate. Therefore, efforts are needed to
accelerate the release of nutrients from organic fertilizers so that they can be absorbed quickly by
plants. A pot experiment was conducted to test the application of nano vermicompost on NPK uptake,
chlorophyll content and yield of Caisim mustard compared to inorganic fertilizers and some organic
fertilizers. This experiment used a Simple Randomized Block Design (RBD). There were seven treatments
tested, including: T0 = without fertilizer application, T1 = inorganic fertilizer, T2 = conventional
compost, T3 = cow manure, T4 = chicken manure, T5 = vermicompost, and T6 = nano vermicompost. The
dose of organic fertilizer applied to all treatments tested is equivalent to the N nutrient content of
inorganic fertilizers. The results showed that the application of nano vermicompost provided higher N,
P and K nutrients uptake and chlorophyll content compared to the inorganic fertilizers and the others
organic fertilizers, as well as to the Caisim mustard yields. Percentage of increase in nutrient uptake of
N, P and K to control (T0) by 190%, 73% and 143%, respectively. The increase in leaf chlorophyll
content was 11.7% and the total fresh weight of plant and marketable yield increased by an average of
20.7% to control (T0). Thus, in cultivation of Caisim mustard organically is suggested to use of nano-
vermicompost fertilizer to increase plant uptake and yield.
Keywords:
Nano-vermicompost; Nutrient Uptake; Chlorophyll Content; Yield of Caisim Mustards
INTRODUCTION
Caisim mustard is a type of leafy green vegetable that is liked by many Indonesian
consumers because it contains various nutrients that are beneficial to human health. The
ingredients in Caisim mustard are protein, fat, carbohydrates, Ca, P, Fe, Vitamin A, B, and
Vitamin C. According to Lestari (2015) in general consumers consume caisim leaves both as
the main ingredient in cooking and as a complement to traditional dishes and Chinese food.
Apart from being a food ingredient, caisim is believed to relieve itching in the throat of cough
sufferers. Caisim mustard also functions as a headache remedy and can work as a blood
purifier.
Based on data from the Central Bureau of Statistics (2021), the total production and
harvested area of green mustard in Indonesia reached 635,982 tons with a harvested area

Application of Nano-Vermicompost Improves ...
of 61,047 hectares in 2018, and 652,723 tons with a harvested area of 60,871 hectares in
2019. In 2020, the total harvest reached 667,473 tons with harvested area of 63,464
hectares. The productivity of green mustard increased from 10.28 tonnes/ha in 2018 to
10.72 tonnes/ha in 2019, but decreased again to 10.52 tonnes/ha in 2020. In general, green
mustard cultivation in Indonesia is carried out conventionally using agrochemicals. All over
the world, both in developing and developing countries, an increase in use of external input
factors, e.g. fertilizers and pesticides, has resulted in significant increases in productivity, but
simultaneously in a higher environmental pressure (Mondelaers et al., 2009). This is
particularly true in terms of land degradation, water use and greenhouse gas emissions
(Wood et al., 2006). Dewanto et al., (2013) added that the use of inorganic fertilizers has an
impact on good soil fertility from the physical aspect of the soil as indicated by soil
compaction. From the chemical aspect of the soil, there is a decrease in soil pH and the
availability of nutrients in the soil. From the aspect of soil biology, there has been a decrease
in the population and activity of soil microorganisms (Nurhidayati, 2022).
To meet consumer needs in a sustainable manner, it is necessary to adopt a healthy
cultivation method that can increase the quantity and quality of crop yields. One of the efforts
made is through the application of organic fertilizers to reduce the use of inorganic
fertilizers. However, the availability of nutrients from organic fertilizers takes place
gradually over a long time. This means that organic fertilizers are slow release so they can
have a residual effect on the next crop (Yulia et al., 2011; Nurhidayati et al., 2017, C;
Nurhidayati et al., 2018). The slow availability of nutrients from organic fertilizers often has
an impact on the out-of-synch of plant nutrient needs with the release of nutrients from
organic fertilizers, especially short-lived vegetable plants, resulting in nutrient deficiencies
in plants (Singh et al., 2020).
The role of organic fertilizers for soil fertility is able to provide nutrients for plants all
the time. Organic fertilizers increase the activity of microorganisms in the soil (Singh et al.,
2020). Microorganisms in agro-ecosystem by degrading soil organic matter, nutrient cycling
and bioremediation of pollutant of soil (Shaheen et al., 2007; Dong et al., 2014; Luo et al.,
2015; Matulich & Martiny, 2015). The microbial population of soil is influenced by soil
organic matter that helps to improve soil fertility (Ge et al., 2010). Decomposition of organic
fertilizers in the soil is carried out by rhizospheric microbes such as cellulase, pectinase and
protease, releasing mineral nutrients such as nitrogen (N), phosphorus (P), potassium (K)
and sulfur (S) (Gianfreda & Bollag, 1996; Zhang et al., 2012; Dong et al., 2012; Patil et al.,
2014; Liu et al., 2014).
To reduce the degradation of soil fertility and increase the productivity of sustainable
yields, it is necessary to use adequate organic fertilizers in quantity, quality and continuity.
Organic fertilizers are widely known by Indonesian farmers, in fact this has become a
government program to increase fertility and plant production (Hartatik et al., 2015). There
are several types of organic fertilizers that can be used in plant cultivation, including
compost, manure, vermicompost, etc. Recently, nano-technology has also been applied to
various kinds of fertilizers. In this study also used nano vermicompost. Each type of organic
fertilizer has advantages and disadvantages due to differences in the chemical composition
of the organic fertilizer. Therefore, it is necessary to conduct research aimed to test the effect
of nano-vermicompost application on NPK uptake, chlorophyll content and yield of Caisim
mustard compared to various kinds of organic fertilizers and inorganic fertilizers.
METHOD
This research was carried out in November 2021 to April 2022 at the Plastic House
located in Dinoyo Village, Lowokwaru District, Malang Regency. With an altitude of ± 550

Nurhidayati & Muslikah (2022)
meters above sea level and an average air temperature ranging from 22°C–33°C. Plant
analysis was carried out at the Laboratory of the Agrotechnology Laboratory, Agriculture
Faculty, university of Islam Malang, East Java, Indonesia.
The experimental design used in this study was a simple randomized block design
consisting of seven different treatments, including T0=without fertilizer, T1=inorganic
fertilizer (NPK 1 gram pot-1), T2 = conventional compost, T3 = cow manure, T4 = chicken
manure, T5 = vermicompost, and T6 = nano vermicompost. The amount of organic fertilizer
applied is equivalent to the N content of NPK fertilizer (16:16:16) by 1 g pot -1. Each organic
fertilizer has a different amount applied depending on the N content of each organic
fertilizer. Each treatment was repeated 5 times. there were 3 plant samples. Each replication
The equipment used in this study were polybags, scales, ovens, grinders, SPAD meters
etc. The materials used included soil samples, residue of hydroganic media containing
cocopeat, rice husk biochar, sand and vermicompost. The fertilizer materials used were NPK
16:16:16 fertilizer, conventional compost, cow manure, chicken manure, vermicompost,
nano-vermicompost fertilizer and Caisim mustard seeds.
The planting medium used is a mixture of soil and residue of hydroganic media or a
ratio of 1:1 with a total weight of 4 kg/polybag. The process of making vermicompost was
carried out at the Compost Laboratory, Faculty of Agriculture, University of Islam Malang,
using a vermicompost bin made from a wooden box measuring 80 x 120 cm with a height of
30 cm. The stages of making vermicompost consist of five stages, namely preparation of
organic matter, mixing media, worm inoculation, maintenance and vermicomposting and
composting processes (Nurhidayati et al, 2017a). Meanwhile, nano-vermicompost is
obtained by grinding dry vermicompost (10% moisture content) using a Grinder Mill to
nano-sized particles (100 nm-1000 nm). The results of laboratory analysis of chemical
content in organic fertilizers are presented in Table 1.
Table 1. Chemical composition of organic fertilizers used in this research.

Chemical Composition
Moisture
No Organic fertilizer C-Organic N-Total P-Total K-Total
C:N ratio content
(%) (%) (ppm) (ppm)
(%)
1 Conventional compost 20,03 1,37 7.20 1258 14,62 54,7
2 Cow manure 29,24 1,75 16.4 555.4 16,71 68,22
3 Chicken manure 34,06 0,95 19.9 2301 35.85 38,30
4 Vermicompost 29.14 1,94 10370 11370 15,02 72,68
5 Nano- vermicompost 31,09 1,75 2712 2820 17,77 14,29
The collected data were analyzed for variance (F-test) with a level of 5% to determine
the effect of the treatments. If the results of the F test have a significant effect, then proceed
with further tests using the LSD test with a level of 5% for differences between treatments.

The Effect of Types of Organic Fertilizers on NPK Nutrient Uptake in Caisim Mustard
Plant
The results of the analysis of variance showed that the treatments tested had a
significant effect on the nutrient uptake of caisim mustard plants. The LSD test results
(P<0.05) for the average NPK nutrient uptake are presented in Figure 1.

Figure 1. The average NPK nutrient uptake of Caisim mustard in the seven treatments tested (Remark : T0 = without
fertilizer, T1 = inorganic fertilizer, T2 = conventional compost, T3 = cow manure, T4 = chicken manure, T5 = vermicompost,
and T6 = nano vermicompost; LSD 5% for N-uptake=0.09; P-uptake=0.02; K-uptake=0.08)
The LSD test results (P<0.05) on the N, P and K nutrient uptake variables showed that
the T6 treatment (nano vermicompost) provided the highest N and K nutrient uptake
(P<0.05), whereas the inorganic treatment had the same P nutrient uptake with the
treatment using cow manure, vermicompost and nano-vermicompost. The LSD test results
(P<0.05) on the N, P and K nutrient uptake variables showed that the T6 treatment (nano
vermicompost) provided the highest N and K nutrient uptake (P<0.05), whereas the
inorganic treatment had the same P nutrient uptake. The percentage increase in N, P and K
uptake in the application of nano vermicompost was 190%, 73% and 143% respectively
compared to T0 (without fertilizer).
The manufacture of nano fertilizer basically aims to increase the efficiency of fertilizer
use by regulating the release of nutrients according to the needs of each plant. The nutrient
uptake capacity of plants for fertilizer increases with the smaller the vermicompost particle
size. This is because the surface area of the fertilizer material is bigger than common organic
fertilizer. In addition, the pores in plants also have sizes on the nanoscale so that there is a
match between the size of the fertilizer particles and the pores in plants (Shang, et al, 2019).
Vermicompost contains complete nutrients, so that it can meet the nutrient needs of
plants (Nurhidayati et al., 2017a). Another positive effect of vermicompost is that the auxin
content in vermicompost can stimulate plant growth and yield as well as quality of plant
yield (Lazcano and Dominguez, 2011; Nurhidayati et al., 2017b; 2017c). The rate of nutrient
release from organic fertilizers determines the rate of nutrient uptake of plant. The release
of nutrients from the solid phase to the soil solution is controlled by the physiochemical
processes of desorption and dissolution. It is also a biochemical process by way of
mineralization (Comerford, 2005). The sufficient availability and balanced amounts of
nutrients for the processes of plant growth, cell division, photosynthesis, and cell elongation
will take place quickly resulting in several plant organs growing well, especially in the
vegetative phase. When nitrogen availability is sufficient, the auxin work will be accelerated
and it will induce cell elongation (Rayle and Cleland, 1992; Yamamoto, 1996; Perrot-
Rechenmann, 2010). Auxin influences stem elongation and regulates the formation, activity,
and fate of meristems (Gallavotti, 2013).
Effect of Types of Organic Fertilizers on Chlorophyll Content of Caisim Mustard

The types of organic fertilizers also had a significant effect on the chlorophyll content
of caisim mustard plant. The LSD test results (P<0.05) on the chlorophyll content of caisim
mustard showed that the T6 treatment (nano vermicompost) gave the highest chlorophyll

content (P<0.05) (Fig. 2). The increase in chlorophyll content in the treatment using nano
vermicompost was 11.7% compared to T0 (without fertilizer).
Chlorophyll is an important photosynthetic pigment to the plant, largely determining
photosynthetic capacity and hence plant growth (Li et al., 2018). The formation of
chlorophyll in plant leaves is influenced not only by sunlight but also by the availability of
Nitrogen in the form of Nitrate. Nitrate is a form of soil N obtained from the results of organic
N mineralization. The faster the release of Nitrate from organic fertilizers, the higher the
plant's N uptake and the higher the plant's chlorophyll content (Wen et al., 2019).
Figure 2. Average Chlorophyll content of caisim mustard in the seven treatments tested
(Remark : T0 = without fertilizer, T1 = inorganic fertilizer, T2 = conventional compost, T3 =
cow manure, T4 = chicken manure, T5 = vermicompost, and T6 = nano vermicompost)
Figure 2. Average Chlorophyll content of caisim mustard in the seven treatments tested (Remark : T0 = without fertilizer,
T1 = inorganic fertilizer, T2 = conventional compost, T3 = cow manure, T4 = chicken manure, T5 = vermicompost, and T6
= nano vermicompost)
The Effect of Types of Organic Fertilizers on Yields of Mustard Greens

Types of organic fertilizers also have a significant effect on the yield of caisim mustard
plants. The LSD test results (P<0.05) showed that the T6 treatment (nano vermicompost)
had the highest total fresh weight of plant and fresh weight of marketable yield (P<0.05) (Fig.
3). The increase in total fresh weight of plant and fresh weight of marketable yield in nano-
vermicompost applications was 20.6% and 20.9% respectively compared to T0 (without
fertilizer). These results indicate that nano-vermicompost organic fertilizer is able to
provide the nutrients needed by caisim mustard plant, especially the N nutrient which is
needed for leafy green vegetables. Organic fertilizers are the main source of nitrogen for
plants. Increasing the availability of N in the soil in the form of nitrate from the
mineralization of organic fertilizers, increases the accumulation of nitrate in plants which
greatly affects the growth of the vegetative parts of leafy green vegetable plants. However, if
the nitrate concentration is too high in plant tissue, it will reduce the yield of short-lived
vegetable crops (Wang and Li, 2004; Erel et al., 2008; Stefanelli et al., 2010; Albornoz, 2016).
Caisim mustard includes short-lived plants that are harvested at 30 days old, so that an
increase in nitrate content in the soil has a positive effect on plant growth and yield.
Chemical fertilizers actually also provide a high release of nitrate because they dissolve
easily in the soil, but if the solubility of a fertilizer is too fast, this affects the synchronization
between the release of nutrients from fertilizers and plant nutrient needs, thereby reducing
the effectiveness of nutrient uptake by plants (Agyeman et al., 2013).

Figure 3. Average Total fresh weight of plant (TFWP) and fresh weight of marketable yield (FWMY) caisim mustard in
the seven treatments tested (Remark: T0 = without fertilizer, T1 = inorganic fertilizer, T2 = conventional compost, T3 =
cow manure, T4 = chicken manure, T5 = vermicompost, and T6 = nano vermicompost; LSD 5% for TFWP= 17.10;
FWMY=16.67)
Figure 4. Average Total dry weight of plant caisim mustard in the seven treatments tested (Remark: T0 = without
fertilizer, T1 = inorganic fertilizer, T2 = conventional compost, T3 = cow manure, T4 = chicken manure, T5 =
vermicompost, and T6 = nano vermicompost; LSD 5%=2.76)
Types of organic fertilizers also have a significant effect (P<0.05) on the total dry
weight of caisim mustard plant. The LSD test results (P<0.05) on the total dry weight of
caisim mustard showed that there were several treatments that had the same total dry
weight statistically, namely treatments T6 (nano vermicompost), T5 (vermicompost), T4
(chicken manure) and T2 (Conventional compost) (P<0.05) (Fig. 4). This shows that the use
of organic fertilizers can increase plant dry weight. Measurement of plant dry weight is
strongly influenced by the water content of plant tissue. Dry weight can be a very useful and
reliable tool when looking to evaluate crop performance, especially after applying any
treatment looking to improve yield or quality. Dry weight is also the representative of the
photosynthetic capacity of a plant. This is influenced by internal and external plant factors
including the availability of nutrients, water and sunlight (Huang et al., 2019). Thus the
nutrients released by several organic fertilizers in this experiment can meet the nutrient
needs of plants for the process of C assimilation in plants.
CONCLUSION
The application of nano vermicompost fertilizer gave the best effect to caisim mustard
plants as measured by N, P and K uptake, chlorophyll content, and plant yields compared to

the other organic fertilizer (conventional compost, cow manure, chicken manure and
vermicompost) and inorganic fertilizer. However, the use of other organic fertilizers also
statistically produced the same dry weight of plant as the use of nano-vermicompost. The
results of this study suggest that to increase nutrient uptake and yield of mustard caisim, the
appropriate fertilizer is nano-vermicompost fertilizer.
ACKNOWLEDGEMENT
The authors would like to thank Directorate of Higher Education, Ministry of Education
and Culture, Indonesia for their financial support through the research grant scheme of the
University Excellent Research 2021-2020
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Vol. 2 (2022) pp. 175-179
THE ROLE OF GURU PENGGERAK IN IMPROVING THE

COMPETENCE OF ELEMENTARY SCHOOL TEACHERS IN
THE BORDER AREA
Silvester*, Pebria Dheni Purnasari, Yosua Damas Sadewo, and Winda Lidia
Lumbantobing
Institut Shanti Bhuana, Bengkayang, Indonesia
ABSTRACT
Guru Penggerak is learning leaders who can apply independence in learning and participate in moving
the world's education ecosystem to create student-cantered education. The purpose of this research is
to analyse the role of guru penggerak in increasing the competency of elementary school teachers. The
research approach used is descriptive quantitative research. The research subjects were guru
penggerak in Bengkayang Regency. Collecting data using interviews, observation, and documentation.
Data analysis used the Milles and Huberman model with stages, data reduction, presentation, and
conclusion. As well as using triangulation techniques to see the validity of the data. The results of the
study found that guru penggerak have a very important role in increasing teacher competence. The
guru penggerak plays a role in training other fellow teachers in developing learning to create a learner-
cantered learning process. Guru Penggerak also has a role in increasing the competence of elementary
school teachers in border areas in realizing educational transformation in the current digital era, as an
effort to improve the quality of learning towards a better direction, as well as playing an active role as
an agent driving the educational ecosystem with a passion for work and creating various innovations
in learning.
Keywords:
Guru Penggerak; Teacher Competency; Elementary School
INTRODUCTION
Education is a process of facilitating learning to obtain changes in behavior in the form
of knowledge, skills, values, morals, beliefs, and habits (Sibagariang, Sihotang, Murniarti,
2021). With education, humans can understand something that helps them to think critically
so that they can act to develop their intelligence and potential to become human beings who
are ready to face the world in the future. The success of an education is inseparable from the
role of teachers who are professionals in their fields, students, learning resources and
infrastructure that support educational activities. In the implementation of education, the
role of a teacher is very necessary, and this must also be one that needs attention, especially
the quality of teachers who have good personalities, master teaching materials and master
teaching methods as competencies that must be possessed. It will have a bad impact if the
teacher does not have the quality of these pedagogical skills and competencies (Djamarah,
Adawiyah et al., 2021). To improve the skills and competencies possessed by teachers in

Silvester et al. (2022)
carrying out education, a program is needed that supports this as an educational

transformation for the realization of superior Human Resources (HR).
The Minister of Education and Culture Nadiem Makarim established one of the Free
Learning Programs in reforming the quality of education in Indonesia. Nadiem Makarim
(Satriawan, Santika, Naim., 2021) also revealed that education reform in Indonesia cannot
be carried out solely using an administrative approach but must carry out cultural
transformation. Each educational unit must have the capacity to change the culture of its
schools to become oriented towards a culture of learning and innovation. Basically, the
independent learning program is the government's effort to reduce the administrative
burden that hinders teachers from carrying out various innovations. With the Freedom to
Learn Program, teachers are expected to have a "growth mindset", so they can carry out
various educational innovations that are effective and efficient for students. Not only that,
from the perspective of students, Freedom Learning is expected to produce "psychological
safety" in the learning process so that students can develop the habit of asking lots of
questions, trying a lot, and creating lots of new things without fear of facing various failures.
The Freedom to Learn Program is freedom of thought that starts with the teacher. Teachers
who educate as a practice of teaching freedom not only to share information but to share in
the intellectual and spiritual growth of students. In independent learning the teacher must
have the ability to master learning material and develop it in depth into interesting and fun
material to discuss by using technological assistance as a medium in learning, so that
students have high motivation in learning to develop the abilities that exist in themselves
(Sugiyarta, Stanislaus, et al, 2020).
Teacher competence is still a concern of the government, based on Teacher
Competency Standards that have been established through Minister of National Education
Regulation Number 16 of 2007 (Ministry of National Education, 2007), Regional Education
Balance (Ministry of Education and Culture, 2017) provides data on the results of the
Competency Test Many Indonesian teachers are below the national average. The national
average score is 56.69 on a scale of 100. This shows that the competence of Indonesian
teachers nationally still has many problems to be solved. To reveal the fundamental
problems that cause teacher competence to be low, it is necessary to study various other
aspects. Because education is a system where each component in education is interrelated
with one another. The low competence of teachers when viewed from a systems perspective
is caused by other components such as teachers' access to increasing their competence
through fulfilling academic qualifications which is hampered due to limited funds, time, and
distance to pursue further education.
Therefore, the government is improving the quality of teaching staff by carrying out
various policies. These policies in the world of education oblige teachers to immediately
adapt to the policies themselves. The competence possessed by teachers in following this
policy greatly determines the competence of teachers to compete in facing technological
advances (Sadewo & Purnasari, 2021). Teachers are expected to be able to improve their
own competence so that they can more quickly follow the flow of changes in learning and
are able to develop their pedagogical competencies as well (Purnasari & Sadewo, 2020).
According to (Murniarti, Erni, 2021) pedagogic competence is related to the instructor's
ability to properly supervise learning, such as lesson preparation, implementation,
evaluation, class leadership, and the use of appropriate learning media. Thus, the teacher is
more creative and has the independence in thinking when doing PBM, can guide and direct
his students, is able to provide the stimulus needed by students to develop their reasoning
abilities properly and has the ability or creativity in accordance with the talents and abilities
that students have, so that independence in learning can be realized.

The Role of Guru Penggerak in ...
To improve teacher competence and realize the free learning policy, the government
launched the Guru Penggerak Program, to motivate teachers to carry out their duties as
teachers in independent learning (Wisnujati et al., 2021). The Teacher Mobilization is part
of the independent learning policy. The program aims to boost teacher potential and
increase student independence in learning. Guru Penggerak is part of the educational reform
process towards better changes and have a fundamental role in the implementation of
independent learning. Guru Penggerak is a program for identifying and training prospective
future educational leaders. Guru Penggerak are future agents who will become principals,
school supervisors and resource persons for training programs. Through the teacher
mobilization program, teachers are placed as reforming agents who play an important role
in transforming school culture to become superior and innovative, bearing in mind the vision
of Indonesian education in the future, namely, to create quality people and be able to
compete in various fields of life (Sibagariang et al., 2021).
Based on the results of observations made in elementary schools in border areas,
namely in Bengkayang Regency, West Kalimantan, it was found that most of the teacher
competencies were still low. Many teachers do not update and improve their knowledge
when they are in the teaching profession. Even though it should be, teachers must always be
up to date in terms of science and technology so that there is a renewal of teaching methods.
In fact, many teachers still follow outdated learning patterns. Therefore, it is necessary to
update knowledge through further study activities, workshops, seminars, technical
guidance, workshops, and other training that support and can improve teacher competence,
especially pedagogical competence. Based on this explanation. This research is focused with
the aim of knowing the Role of Guru Penggerak in Improving the Competence of Elementary
School Teachers in Border Areas.
METHOD
This research is a type of qualitative research with a case study approach to analyze
the role of guru penggerak in Improving the Competence of Elementary School Teachers in
Border Areas. Moleong (Silvester, Dheni & Sumarni 2021) suggests that qualitative
research is research that describes in detail and depth so as to produce data that originates
from writing or orally from the subjects and objects observed.
The collection of data used in this study are observation, interviews and
documentation. In this study, the data analysis used was data analysis developed by Miles
and Huberman, namely data collection, data presentation, data reduction, and drawing
conclusions. To test the validity of the data or the credibility of the data, researchers used
data triangulation techniques.

Guru penggerak is the fifth episode of a series of Free Learning policies organized by
the Ministry of Education and Culture which is run through the Directorate General of
Teachers and Education Personnel. The aim of the guru penggerak is to prepare Indonesian
education leaders in the future, as well as being able to encourage the growth and
development of students as a whole to be active and proactive in inviting teachers around
them to apply student-centered learning and to become examples and agents of the
transformation of the education ecosystem as an effort to realize the profile Pancasila
students. The same thing was stated by (Atika, et al 2021) that independent learning and
guru penggerak are one of the programs that can improve the quality of education in the
digital era and can increase teacher competence. Guru penggerak are intended as a step to
grow quality seeds, namely superior school principals for the future so that they are able to

Silvester et al. (2022)
lead the process of transforming schools towards comprehensive quality education,

(Satriawan, W, et al 2021), As a leader, have an Education plan and program as a motivator
improve education gradually and lead to better quality improvement by utilizing technology
as a means of infrastructure.
Guru penggerak play an important role in the success and innovation of learning,
currently learning is not only centered on the teacher but learning must be centered on
students, this can be one of the efforts to explore the potential possessed by students in the
learning process. Education Program guru penggerak is implemented on the basis of
learning leadership competencies, which consist of practice communities, social and
emotional learning, differentiated learning with development and competencies that
support self and school development (Riowati and Yoenanto, 2022).
The conceptof a driving teacher is put forward by (Karyono, et al, 2021) that there is
freedom in thinking and developing oneself and being open to various opinions. This shows
that the driving teacher has a role model for teachers in the school environment and acts as
a leader in learning.
Based on the results of the interviews, guru penggerak play an important role in
increasing teacher competence in border areas, especially in realizing educational
transformation in the current digital era, as an effort to improve the quality of learning in a
better direction, by utilizing various digital-based learning media in the learning process.
However, the phenomenon that occurs is that not all teachers master the existing technology,
especially senior teachers who are almost entering retirement age and some young teachers
who are still learning. With the existence of a guru penggerak, a learning community for
teachers with a wider network can be formed so that the enthusiasm to continue learning
can grow in a teacher as an agent in transforming lifelong education. To develop teacher
competence various activities such as seminars and technical guidance regarding learning
technology, learning strategies and learning innovations are carried out, then monitoring
and evaluation are carried out for each activity carried out so that teachers can find out the
level of competency development possessed by teachers, especially in pedagogical
competence.
The task of an expert trainer or guru penggerak in a driving school is to act as a school
assistant, teacher, supervisor or other education personnel to create a student-centered
school, also tasked with building and encouraging enthusiasm for collaboration with the
entire education ecosystem as well as stakeholders or policies. others (Widyaningrum et al.,
2019). Therefore, at the beginning of learning the teacher must make observations to
analyze the characteristics of students so that they can find a good learning atmosphere for
students. Thus a fun learning process can be realized and learning objectives can be
achieved. As stated by (Satriawan et al., 2021) that innovative learning is a learning process
that is capable of producing a product when learning takes place and makes students
understand the material being taught.
Guru Penggerak are required to have the ability to work innovatively and
enthusiastically serve students and be able to build good relationships between teachers and
schools with the wider community to become learners as well as agents of change.
CONCLUSION
Guru Penggerak are learning leaders who are able to apply independence in learning
and participate in moving the world's education ecosystem to realize student-centered
education. The results of the study found that guru penggerak have a very important role in
increasing teacher competence. The guru penggerak plays a role in training other fellow
teachers in developing learning to create a learner-centered learning process. Guru

The Role of Guru Penggerak in ...
Penggerak also have a role in increasing the competence of elementary school teachers in
border areas in realizing educational transformation in the current digital era, as an effort to
improve the quality of learning towards a better direction, as well as playing an active role
as agents driving the education ecosystem with a passion for work and creating various
innovative in learning.
REFERENCES
Kementerian Pendidikan dan Kebudayaan. (2017). Neraca pendidikan daerah. Retrieved
November 12, 2017, from https://npd.kemdikbud.go.id/?appid =ukg
Andriani, W., Subandowo, M., Karyono, H., & Gunawan, W. (2021, August). Learning loss
dalam pembelajaran daring di masa pandemi corona. In Seminar Nasional Teknologi
Pembelajaran (Vol. 1, No. 1, pp. 484-501).
Menteri Pendidikan Nasional. Peraturan Menteri Pendidikan Nasional Republik Indonesia
Nomor 16 Tahun 2007 tentang Standar Kualifikasi Akademik dan Kompetensi Guru
(2007).
Purnasari, P. D., & Sadewo, Y. D. (2020). Pemanfaatan Teknologi Dalam Pembelajaran
Sebagai Upaya Peningkatan Kompetesnsi Pedagogik. Publikasi Pendidikan, 10(3), 189-
196.
Patabang, A., & Murniarti, E. (2021). Analisis Kompetensi Pedagogik Guru pada
Pembelajaran Daring dimasa Pandemi Covid-19. Edukatif Jurnal Ilmu Pendidikan, 3(4),
1418-1427.
Riowati, R., & Yoenanto, N. H. (2022). Peran Guru Penggerak pada Merdeka Belajar untuk
Memperbaiki Mutu Pendidikan di Indonesia. JOEAI: Journal of Education and
Instruction, 5(1), 1-16.
Sibagariang, D., Sihotang, H., & Murniarti, E. (2021). Peran guru penggerak dalam pendidikan
merdeka belajar di indonesia. Jurnal Dinamika Pendidikan, 14(2), 88-99.
Satriawan, W., Santika, I. D., & Naim, A. (2021). Guru Penggerak Dan Transformasi Sekolah
Dalam Kerangka Inkuiri Apresiatif. Al-Idarah: Jurnal Kependidikan Islam, 11(1), 1-12.
Silvester, S., Purnasari, P. D., & Sumarni, M. L. (2021). Efektivitas Penerapan Media
Pembelajaran Daring Pada Pembelajaran Tematik Sekolah Dasar Negeri 02
Bengkayang. Sebatik, 25(2), 411-417.
Sugiyarta, S., Prabowo, A., Ahmad, T. A., Siroj, M. B., & Purwinarko, A. (2020). Identifikasi
Kemampuan Guru Sebagai Guru Penggerak Di Karesidenan Semarang. Jurnal Profesi
Keguruan, 6(2), 215-221.
Sadewo, Y. D., & Purnasari, P. D. (2021). Pengembangan Video Pembelajaran Matematika
Berorientasi Kebudayaan Lokal pada Sekolah Dasar. Sebatik, 25(2), 590-597.
Wisnujati, N. S., Sitorus, E., Ramadhani, R., Anggusti, M., Cendana, W., Marzuki, I., ... &
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Widyaningrum, W., Sondari, E., & Mulyati.(2019). Meningkatkan Kompetensi
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DEDIKASI: Jurnal Pengabdian Masyarakat, 1(1).

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Proceeding The 2nd International Conference

on Multidisciplinary Sciences for Humanity in The Society 5.0 Era

Assalamu’alaikum War. Wab

Greeting from University of Islam Malang (UNISMA), Indonesia!

• His Excellency, Mr. Nadiem Anwar Makarim, Minister of Education, Culture,

On behalf of University of Islam Malang (UNISMA), I am pleased to welcome our keynote

Wallahul Muwafiq Ila Aqwamith Thoriq

Rector of University of Islam Malang

WELCOME & ADDRESS

Honorable the Representative of the Minister of Education, Culture, Research, and

Assalamu’alaikum War. Wab.

• Religious and Educational Sciences for Sustainable Development of Humanity in Society

ICOMSH (2022) iii

Wassalamu’alaikum war wab.

Prof. Junaidi Mistar, M.Pd., Ph.D

Layout and Copyediting

 Prof. Dr. H. Maskuri, M.Si

 Prof. Drs. H. Junaidi Mistar, M.Pd., Ph.D

 Prof. Dr. Dr. h.c. mult. Fang-Rong Chang

 Prof. Inocencio E. Buot Jr., Ph.D

 Prof. Dr. iur. Wolfgang Mazal

 Prof. M. Mas’ud Said, Ph.D.

 Dr. Nidal A.M Jabari

 Assoc. Prof. Dr. Nor Hafizah Mohamed Harith

 Dr. Suratman, SH., M.Hum

 Novi Arfarita, S.P., M.Sc., Ph.D

 Dr. (HC) Aslam Khan

 Prof. Dr. Nurhidayati, SP., MP.

 Assoc. Prof. Kara Macdonald, Ph.D

 Asst. Prof. Farha Abbasi, M.D

 Dr. Hambali Jaili

 Merites M. Buot, Ph.D

WELCOME SPEECH ………………………………………….………………………………………………………………………………………………………………………………………………………...…………………………….… i

EPITOME OF DIGITAL TECHNOLOGY: INDICATION OF ETHICS, CIVILIZATION 1-13

ICOMSH (2022) vii

THE INFLUENCE OF ISLAMIC CONSUMPTION ETHIC VALUES, HEDONISM, AND 102-113

viii ICOMSH (2022)

The 2nd International Conference

DAY 1, FRIDAY, DECEMBER 16, 2022

Strengthening Humanity Values through Economic, Social and Legal

Integration of Multi-disciplines of Engineering, Medical, and Natural

xii ICOMSH (2022)

ICOMSH (2022) xiii

 Khoirul Anam, BUDAYA KERJA KUNCI KEBERHASILAN PERUSAHAAN DAN

xiv ICOMSH (2022)

 Majida Ramadhan, COMPARISON OF THE QUALITY OF COW'S MILK (BOS

xvi ICOMSH (2022)

ICOMSH (2022) xvii

 Silviana Nur Faizah, THE PROJECT TO STRENGTHEN PANCASILA STUDENT

DAY 2, SATURDAY, DECEMBER 17, 2022

Strengthening Humanity Values through Economic, Social and Legal

xviii ICOMSH (2022)

Integration of Multi-disciplines of Engineering, Medical, and Natural

ICOMSH (2022) xix

 Annisa Fitri Ayu M, DESIGN OF MAXIMUM POWER POINT TRACKING (MPPT)

ICOMSH (2022) xxi

xxii ICOMSH (2022)

 Kartika Rose Rachmadi, Ety Saraswati, IMPROVISATION SNS CONTENT ON THE