Volume 2, Number 2 December 2022
Role Of Students In Growing Public Interest To Become Customers In Sharia Banking
Noor Dwi Fajaruni Sriman Pascasarjana IAIN Palangka Raya Email: [email protected] Abstract
Islamic banking, which has experienced development to date, has not been matched by public interest in Islamic banking. This can be seen in the results of the OJK report, which show a difference in the percentages of banking growth in Indonesia. The growth of conventional banks reached 26%, while in Islamic banking it was only 12.8%. Under these conditions, it indicates that public interest in Islamic banking is still relatively small compared to conventional banking. According to Max Weber's concept of social action theory, the purpose of this study is to discover the role of students in fostering public interest in becoming customers in Islamic banking. This study uses a literature study approach (library research) sourced from books, related articles, and OJK reports as material for analysis. The results of this study show that students are actors, educators, and motivators in the practice of Islamic economics. This can be proven by various activities or socialization aimed at increasing knowledge and understanding of sharia banking, such as national seminars, outreach and assistance to the community, or providing examples by conducting demonstrations related to sharia banking products.
Keywords: Students, Public Interest, Customers, Islamic Banking, Max Weber
INTRODUCTION
An intriguing development in people's lives is the growth of Islamic banking.
According to Law Number 21 of 2008 concerning Islamic Banking, customers of Islamic financial institutions may employ a variety of sharia-compliant contracts, including Musyarakah, Murabahah, Ijarah, Qord, IMBT, and Mudharabah contracts, to meet their demands.1 An Indonesian banking growth graph:
1 SARAWATI, ACT OF THE REPUBLIC OF INDONESIA NUMBER 21 OF 2008 CONCERNING SHARIA (ISLAMIC) BANKING WITH THE BLESSING OF GOD ALMIGHTY THE PRESIDENT OF THE REPUBLIC OF THE INDONESIA, Revista de Trabajo Social, issued 2008, http://www.desarrollosocialyfamilia.gob.cl/storage/docs/Informe_de_Desarrollo_Social_2020.pdf
%0Ahttp://revistas.ucm.es/index.php/CUTS/article/view/44540/44554.
138 Figure Graph Growth of Conventional Banks and Islamic Banks
(Source of OJK Report)
According to the data above, capital growth in conventional banking as of 2022 has increased by 26%, but according to the findings of the OJK statistical report for 2022, it is only 12.8% in sharia banking. According to these statistics, the increase in assets, which is substantially different from conventional banks, shows that Indonesians are not interested in adopting Islamic banks' products or services.2 It turns out that this development is in opposition to the rising public interest in using Islamic banking products, which is consistent with the development of Islamic banking in Indonesia, which is marked by the merger of Islamic banking to form Bank Syariah Indonesia, which includes three Islamic banks, namely BNIS, Mandiri Syariah, and BRIS.
One of the causes of the public's lack of interest in Islamic banking is the general lack of understanding about it. This is consistent with Putri's assertion that there is a lack of public interest in Islamic banks because of the general lack of awareness about Islamic economics and, in particular, Islamic financial institutions. Consumer understanding of Islamic banking demonstrates that these customers are aware of the goods and services that Islamic banks provide.3 An awareness of Islamic banks' distinctions from traditional banks comes from having a working knowledge of them.4
According to Pradesyah, the degree of knowledge affects the public's interest in Islamic banking activities.5 In addition, research by Apriana revealed that it was difficult to
2OJK, Indonesian Banking Statistics, Vol 20, No. 05, April, 2022.
3 Arief Dwi Saputra and Alfina Rahmatia, “Islamic Financial Literacy Index of Students: Bridging SDGs of Islamic Finance,” Economics and Finance in Indonesia 67, no. 1 (2021): 34, https://doi.org/10.47291/efi.v67i1.730.
4 Putri Sugesti and Luqman Hakim, “Peran Religiusitas Dalam Memoderasi Disposable Income Dan Pengetahuan Perbankan Syariah Terhadap Minat Menabung Di Bank Syariah,” Al-Mashrafiyah: Jurnal Ekonomi, Keuangan, Dan Perbankan Syariah 5, no. 1 (2021): 47, https://doi.org/10.24252/al- mashrafiyah.v5i1.19956.
5 Oriesta Dhea Budi Utamy and Ratieh Widhiastuti, “The Effect of Sharia Bank Knowledge, Promotion, and Facilities on Savings Decisions at Sharia Banks with Savings Interest as Mediation Variables,”
Conventional Bank Growth Growth of Islamic Banks
find information on Islamic banks in advertising or other forms of promotions, which prevented people from being aware of the different kinds of products and services offered by Islamic banks.6 In addition, Fariani, et al. highlighted from the research's findings that the public's interest in Bank Syariah Indonesia transactions is significantly influenced by the level of understanding.7
Knowledge is the foundation for increased public interest in adopting Islamic banking products, according to many research findings on the topic. Since students are change agents whose job it is to bring about change in the community, especially in this situation, changing the community's thinking regarding the usage of banking services, their involvement in introducing and promoting Islamic banking is crucial.8 According to Faridahtul and Ani, who believe that students may bring about change in people's life, students have a part to play in upholding morals, values, and societal control.9
This study attempts to ascertain the role of students in encouraging public interest in using Islamic banking services when seen from Max Weber's idea of social action theory.
This is in line with the explanation of the elements that influence public interest in using Islamic banking services.
METHOD
This study was carried out by watching and gathering information from books, written works like journals and articles, and earlier studies that agreed with the researcher's thesis from the library. Therefore, this research falls under the category of library research, or what is sometimes referred to as library research. The implementation of this research was done in a methodical manner, starting with data collection, analyzing the data, and then coming to findings to address the issues the study looked at.10
DISCUSSION AND FINDINGS
Journal of Islamic Economics, Management, and Business (JIEMB) 1, no. 1 (2020): 1–28, https://doi.org/10.21580/jiemb.2019.1.1.3986.
6 Eka Apriana, “Faktor-Faktor Yang Mempengaruhi Minat Masyarakat Desa Koto Taluk Menabung Di Bank Syariah Teluk Kuantan Kabupaten Kuantan Singingi,” Juhanperak 2, no. 2 (2021): 434–45.
7 Eka Fariani, Muhammad Haris Riyaldi, and Yani Prihatina Eka Furda, “Analisis Faktor Yang Mempengaruhi Minat Masyarakat Menabung Di Bank Syariah Indonesia,” Al-Akham: Jurnal Syari’ah Dan Peradilan Islam 1, no. 2 (2021): 1–17, https://aceh.trimbunnews.com.
8 Alfina Rahmatia, Siti Rahmah, and Aliya Khairunnisa, “Determinants of Understanding Generation Z Financial Literacy in the Vocational School Students of Kahayan Hilir,” Jurnal Pendidikan Islam 4, no. 2 (2021): 315–27, http://jurnal.staiannawawi.com/index.php/At-Tarbiyat/article.
9 Faridahtul Jannah and Ani Sulianti, “Perspektif Mahasiswa Sebagai Agen Of Change Melalui Pendidikan Kewarganegaraan,” ASANKA: Journal of Social Science And Education 2, no. 2 (2021): 181–
93, https://doi.org/10.21154/asanka.v2i2.3193.
10Milya Sari and Asmendri, Library Research in Science Education Research, Natural Science: Research Journal of Science and Science Education, Vol.6, No. 1, 2020.
140 Max Weber's Theory of Social Action
Max Weber described social action as an action grounded in the reality of personal objectives and behaviors. All behavior that has a subjective meaning is considered social action. Mex Weber outlined the following three components of social action:
1. The action is subjective.
2. The action has an impact on the behavior of other actors.
3. The acts of other actors have an impact on the action.
Social action refers to any behavior or action that has the power to persuade. Mex Weber clarified the distinction between social actions and actions, stating that social actions have an impact on both the individual and those around them while actions exclusively refer to personal acts.11
Max Weber divides social action into four categories, 12 which are as follows:
1. Type Zwerk Rational or instrumental rationality
Humans don't just behave socially out of the blue; instead, they carefully evaluate the action's goal and the approach that will be used to achieve it. the communal activity. In other words, social activity is explicitly carried out to accomplish a particular purpose.
When humans operate in accordance with the sort of instrumental rationality, they do so with awareness of what they are doing as well as the intended outcome.
2. Value-based or Werk-rational Rationality
This sort of social action, which is carried out with careful thinking and a specific goal, is not very different from the Zwerk Rational. The values that guide this sort of action's implementation are what set it apart from the Zwerk Rational.
3. The several types of affective actions or emotional-influenced actions
Affective actions, in contrast to Zwerk Rational and Werk Rational types of action, are performed without previous thought since they are performed abruptly or impulsively as a result of emotions from one's sentiments.
4. Type Typical behavior or accustomed behavior or behavior.
Humans engage in this kind of social activity through adhering to societal norms, customs, and practices that cannot be altered because they have been passed down
11Max Weber, The Theory of Social and Economic Organization, translation. Talcot Parsons and AM Henderson and Talcot Pasons, New York: The Free Press, 1964, p.88.
12Doyle Paul Johnson, Classical and Modern Theory of Sociology, volume II, Jakarta: Gramedia, 1986, p.219.
through the centuries. As a result, there was no conscious advance planning of the methods and objectives for this action. because this behavior is a repetition of a long- standing custom. A person acts in a certain way based on habits inherited from his ancestors without conscious thought, feeling, or intellectual inquiry. Emotional behavior is unplanned, irrational, and a reflection of the individual's emotions.
The contribution of students to raising awareness of Islamic banking
Islamic banks demand a high level of client trust because they are a type of financial institution that uses a profit-sharing system in all aspects of its operations. Customers will come and apply for funding at the Islamic bank if they have a high level of trust in the institution 13. Services are one of the ways that banks draw clients in order to offer crucial and socially valuable services
According to the current state of Islamic banking, it appears that public interest in Islamic banking has not kept pace with this growth because many people still mistakenly believe that Islamic banks and traditional banks are similar. They believe that Islamic banking transactions are equivalent to those in traditional banking. Despite the fact that there are certain glaring disparities between conventional and Islamic banking, such as the former's use of a profit-sharing system in contrast to the latter's use of an interest system.14 Customers and conventional banks do not have the same connection as debtors and creditors. The most noticeable distinction is that Islamic banks are focused on halal business ventures.15
According to the explanation given above, one of the elements influencing the expansion of public interest in Islamic banking is the role played by students in raising public knowledge and comprehension of Islamic banking. Because a student is a student, whereas maha in the Big Indonesian Dictionary has the definition of a bound form like very, very, and very lot. In plain English, we can define a student as a college student who is
"large" enough to know the difference between right and wrong.16
13 Alfina Rahmatia, “Financial Literacy Among Malay Society in the Riverside Area of Central Kalimantan,” Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 18, no. 2 (2019): 227, https://doi.org/10.18592/al-banjari.v18i2.2530.
14 Alfina Rahmatia, Arief Dwi Saputra, and Sri Handari Wahyuningsi, “Delivering Gamification To Overcome Financial Problems During a Pandemic,” Berkala Akuntansi Dan Keuangan Indonesia 6, no.
1SP (2021): 54, https://doi.org/10.20473/baki.v6i1sp.26638.
15 Rahmatia, “Financial Literacy Among Malay Society in the Riverside Area of Central Kalimantan.”
16Language Center, Ministry of National Education, Indonesian Language Dictionary, Jakarta:
Language Center, 2008, p.892.
142 Students can play a part in developing public interest in Islamic banking by implementing or spreading Islamic banking-related activities both inside and outside of academic institutions.17 Based on this, there are three aspects of the role of students in igniting public interest and enthusiasm for using Islamic banks that are important to note:
1. Actors
Islamic economics needs to be practiced by students as pioneers. Students, for instance, only purchase and sell halal goods and services, manage their money without using interest, conduct rental operations in accordance with Islamic law, and conduct business in accordance with sharia. Every Muslim is required to practice Islamic economics, therefore students' roles must be fulfilled not only during the study period but also after it is over. It is intended that over time, a growing number of people will experience firsthand how Islamic economics is applied and the advantages that result from doing so.18
2. Educators
Compared to other community groups, students are particularly quick to understand and have access to the repertory of Islamic economic discourse because they are a group of educated individuals. So that they can increase both their own grasp of Islamic economics and the way that it is applied in society, students must be able to teach the larger community. It must be acknowledged, nonetheless, that in order to pioneer and educate society, students' commitment to work on Islamic economics is essential.19
3. Motivator
It is easy to give up on the study and application of Islamic economics under the capitalist system since it is not a common activity, feels foreign, and is incompatible with society. This is due to the fact that sustained motivation is required, especially for students, in order to keep them engaged in the study and
17 Rahmatia, Rahmah, and Khairunnisa, “Determinants of Understanding Generation Z Financial Literacy in the Vocational School Students of Kahayan Hilir.”
18 Saputra and Rahmatia, “Islamic Financial Literacy Index of Students: Bridging SDGs of Islamic Finance.”
19 Arief Dwi Saputra, Alfina Rahmatia, and Muslimah Muslimah, “How Far Are the Benefits of the Islamic Philanthropy and Social Entrepreneurship Movement?,” El-Qish: Journal of Islamic Economics 1, no. 1 (2021): 11–24, https://doi.org/10.33830/elqish.v1i1.1673.2021.
application of Islamic economics. when an idealistic student loses all hope in Islamic economics, particularly in a more pragmatist environment.20
Students as Social Action Actors
Prior to analyzing how students might encourage the general public's interest in Islamic finance, First, the author examines student identity in light of Max Weber's theory of social action to determine whether the student plays a part as a social action actor who may persuade society to select Islamic banking when engaging in various lending, saving, and other activities. monetary in nature.21
According to the explanation given above, it is clear that students from different geographical locations and the various organizations they belong to play a significant role in increasing public interest in Islamic financial institutions. This is due to students' potential to become change agents who play roles as actors, educators, and motivators.22 The At-Taqwa Islamic Boarding School's Actor Role in the Religious Social Behavior of Santri and the Surrounding Community was the subject of research by Alis Muhlis. Students take on the same role as actors who put communal interests ahead of Islamic banking.
In light of the aforementioned explanation, it is clear that students from various geographical locations and the various organizations in which they take part play a significant role in promoting public interest in Islamic financial institutions. This is due to students' potential to become change agents who play roles as actors, educators, and motivators.23 According to Alis Muhlis' study, the At-Taqwa Islamic Boarding School plays a role in the religious social behavior of Santri and the neighborhood24. Students take on the same role as actors who put the needs of the society and Islamic banking first.
Theoretically, MexWeber demonstrates how the idea of authority and power is always applicable in all interpersonal and social group interactions. Power exists at all levels and encompasses the capacity to command (i.e., to force subordinates to submit), as well as
20 Arief Nurkhori et al., “Strengthening Work Engagement through Digital Engagement, Gamification and Psychosocial Safety Climate in Digital Transformation,” Journal of Innovation in Business and Economics 5, no. 01 (2021): 35–48, https://doi.org/10.22219/jibe.v5i01.17477.
21 Dwi Saputra, Rahmatia, and Muslimah, “How Far Are the Benefits of the Islamic Philanthropy and Social Entrepreneurship Movement?”
22 Nur Rina Kus Afriana, Muslimah Muslimah, and Imam Qalyubi, “Peran Bahasa Dalam Teks – Teks Perkembangan Pemikiran Ekonomi Islam,” Jurnal Al-Qiyam 2, no. 1 (2021): 140–48, https://doi.org/10.33648/alqiyam.v2i1.159.
23 Arief Dwi Saputra, Alfina Rahmatia, and Muslimah Muslimah, “How Personal Factors Grow Students’ Interest in Entrepreneurship,” Jurnal Manajemen Dan Pemasaran Jasa 14, no. 1 (2021): 61–
76, https://doi.org/10.25105/jmpj.v14i1.8336.
24Muhlis, Max Weber's Analysis of Social Actions in the Tradition of Reading the Book of Mukhtashar Al-Bukhari (Study of Living Hadith), Journal of Living Hadith,
144 the capacity to make choices that have a direct or indirect impact on other people's behavior. Due to the fact that power includes an element of "leading" (direction), or what Weber called "command control," power relations are a kind of social relations that display uneven relations (asymmetric relations). The balance of power illustrates the relationship between "those who are ruled" and "the government," as defined by Leon Dagit, in regard to this factor (gouvernes).25
In accordance with that, students play a pretty prominent role in the aspect of power dominance because they possess a variety of information that they may apply to affect people's lives through student actions in society, which are composed of three things, namely:
1. Students are participants in the application of Islamic Economics.
2. Students as instructors, where students, as a group of educated individuals, are able to comprehend and access the repertoire of Islamic economic discourse related to sharia economics reasonably rapidly.
3. Given the nature of society, which is unrelated to Islamic economics, students can be used as a motivator in the practice of Islamic Economics in the midst of a capitalist system. However, this can easily result in despair. Here, in particular, students require ongoing encouragement to continue their study of and application of Islamic economics to society.
If people carry out their economic operations in accordance with the principles of Islamic economics, the presence of Islamic banks in society can benefit their economic situation. In this situation, students have a big part in changing how social life is. Students can educate or inform the society on the value of implementing Islamic economics in daily life, including raising awareness of the benefits of saving money in Islamic banks, using the knowledge they possess.26 Regarding the student's part, it could take the shape of implementing outreach initiatives for Islamic financial literacy within the community. They have not only inspired and reached out to pupils, but they have also set an example for.
With this defense, the researcher firmly presupposes that students can be defined as social change agents based on their participation in various activities. The student's
25 Gunawan Adnan, “Stratifikasi Sosial Dan Perjuangan Kelas Dalam Perspektif Max Weber,”
Transformatif 3, no. 1 (2019): 19–41.
26 Alfina Rahmatia, “The Awareness of Sharia Financial Literacy,” Jurnal Ekonomi Dan KEuangan Islam 7, no. 2 (2020): 45–62.
function can be classified as one of the social action kinds of instrumental rationality (Zwerk Rationaltypes charismatic power), according to MexWeber's social action theory.
1. Instrumental rationality (Zwerk Rational)
The most rational social behavior involves conscious (rational) decisions regarding the objectives of action and the means by which those objectives will be attained. People are supposed to have a variety of goals at their disposal, and depending on the criteria, decisions are made about which conflicting goals to pursue and how best to accomplish them. The use of rational methods refers to social acts that are taken by someone after deliberate thought about the intended outcome of the action and the resources available to accomplish it.27
From the periphery of this social action, it is clear that the public's interest in Islamic banking is not keeping pace with the development of Islamic banking. As change agents, students engage in a variety of initiatives to increase public interest in Islamic banking. To meet particular objectives, student conduct is carefully taken into account.
In other words, evaluating and selecting those objectives and courses of action can assist in accomplishing other objectives.28
2. Charismatic
Power based on charisma, such as unique talents (revelations, possibilities) that a person possesses, is referred to as charismatic power. Humans receive this unique talent as a gift from the Almighty God.29 The people in his immediate vicinity respect and admire him for having this talent, and they acknowledge its existence on the grounds that it comes from a source that transcends human strength and skill.30 benefits and applications of places of worship as exemplified by the community. This charismatic influence endures for as long as society can attest to it working. Chrysmatic power can be used to control a sizable portion of society or a group of people in the form of power itself. People, not laws, are the source of charismatic power.31
27 Oyle Paul Johnson, Classical and Modern Theory of Sociology, volume II (Jakarta: Gramedia, 1986).
28 Rahmatia Alfina & Saputra Dwi Arief, “Online Business Practices: A Study OfIslamic Business Ethics Perspectivein Indonesia,” International Conference on Islam, Law, and Society (INCOILS) 1, no. 7 (2021).
29 Alfina Rahmatia and Arief Dwi Saputra, “How Can Job Design Strategy in Islamic Management Help Organization Coping Covid-19 Impact,” no. June (2021): 1–12.
30 Rahmatia Alfina & Saputra Dwi Arief, “Online Business Practices: A Study OfIslamic Business Ethics Perspectivein Indonesia.”
31 Soerjono Soekanto, Sociology An Introduction (Jakarta: Rajawali Press, 2006).
146 Students can effectively educate the public about the community's growing interest in Islamic banking by serving as actors and motivators. Student organizations that can help in imparting knowledge and understanding of Islamic banking through various sorts of events and actions by these students can help students who come from different places with their knowledge and experience to exert dominance of charismatic power.
CONCLUSION
Students can play one of three roles in promoting public interest in Islamic banking:
they can act as actors in the practice of Islamic Economics in the midst of society; they can also play the role of educators by providing access to Islamic economic activities and a wealth of knowledge they have acquired; or they can play the role of motivators in the practice of Islamic Economics. According to Mex Weber's theory of social action, students' efforts to increase public interest in Islamic banking can be divided into two categories:
charismatic power and instrumental rationality (Zwerk Rational). This is evident from a variety of student activities as well as students' roles as change agents or bearers of change in people's lives.
REFERENCES
Adnan, Gunawan. “Stratifikasi Sosial Dan Perjuangan Kelas Dalam Perspektif Max Weber.”
Transformatif 3, no. 1 (2019): 19–41.
Apriana, Eka. “Faktor-Faktor Yang Mempengaruhi Minat Masyarakat Desa Koto Taluk Menabung Di Bank Syariah Teluk Kuantan Kabupaten Kuantan Singingi.” Juhanperak 2, no. 2 (2021): 434–45.
Dwi Saputra, Arief, Alfina Rahmatia, and Muslimah Muslimah. “How Far Are the Benefits of the Islamic Philanthropy and Social Entrepreneurship Movement?” El-Qish: Journal
of Islamic Economics 1, no. 1 (2021): 11–24.
https://doi.org/10.33830/elqish.v1i1.1673.2021.
Fariani, Eka, Muhammad Haris Riyaldi, and Yani Prihatina Eka Furda. “Analisis Faktor Yang Mempengaruhi Minat Masyarakat Menabung Di Bank Syariah Indonesia.” Al-Akham:
Jurnal Syari’ah Dan Peradilan Islam 1, no. 2 (2021): 1–17.
https://aceh.trimbunnews.com.
Jannah, Faridahtul, and Ani Sulianti. “Perspektif Mahasiswa Sebagai Agen Of Change Melalui Pendidikan Kewarganegaraan.” ASANKA: Journal of Social Science And Education 2, no. 2 (2021): 181–93. https://doi.org/10.21154/asanka.v2i2.3193.
Mustori, Mohamad. Pengantar Metode Penelitian, 2012.
Nurkhori, Arief, Alfina Rahmatia, Sri Handari Wahyuningsih, and Arni Surwanti.
“Strengthening Work Engagement through Digital Engagement, Gamification and Psychosocial Safety Climate in Digital Transformation.” Journal of Innovation in
Business and Economics 5, no. 01 (2021): 35–48.
https://doi.org/10.22219/jibe.v5i01.17477.
Oyle Paul Johnson. Classical and Modern Theory of Sociology. Volume II. Jakarta: Gramedia, 1986.
Rahmatia, Alfina. “Financial Literacy Among Malay Society in the Riverside Area of Central Kalimantan.” Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 18, no. 2 (2019): 227.
https://doi.org/10.18592/al-banjari.v18i2.2530.
———. “The Awareness of Sharia Financial Literacy.” Jurnal Ekonomi Dan KEuangan Islam 7, no. 2 (2020): 45–62.
Rahmatia Alfina & Saputra Dwi Arief. “Online Business Practices: A Study OfIslamic Business Ethics Perspectivein Indonesia.” International Conference on Islam, Law, and Society (INCOILS) 1, no. 7 (2021).
Rahmatia, Alfina, Siti Rahmah, and Aliya Khairunnisa. “Determinants of Understanding Generation Z Financial Literacy in the Vocational School Students of Kahayan Hilir.”
Jurnal Pendidikan Islam 4, no. 2 (2021): 315–27.
http://jurnal.staiannawawi.com/index.php/At-Tarbiyat/article.
Rahmatia, Alfina, and Arief Dwi Saputra. “How Can Job Design Strategy in Islamic Management Help Organization Coping Covid-19 Impact,” no. June (2021): 1–12.
Rahmatia, Alfina, Arief Dwi Saputra, and Sri Handari Wahyuningsi. “Delivering Gamification To Overcome Financial Problems During a Pandemic.” Berkala Akuntansi Dan
Keuangan Indonesia 6, no. 1SP (2021): 54.
https://doi.org/10.20473/baki.v6i1sp.26638.
Rina Kus Afriana, Nur, Muslimah Muslimah, and Imam Qalyubi. “Peran Bahasa Dalam Teks – Teks Perkembangan Pemikiran Ekonomi Islam.” Jurnal Al-Qiyam 2, no. 1 (2021):
140–48. https://doi.org/10.33648/alqiyam.v2i1.159.
Saputra, Arief Dwi, and Alfina Rahmatia. “Islamic Financial Literacy Index of Students:
Bridging SDGs of Islamic Finance.” Economics and Finance in Indonesia 67, no. 1 (2021): 34. https://doi.org/10.47291/efi.v67i1.730.
Saputra, Arief Dwi, Alfina Rahmatia, and Muslimah Muslimah. “How Personal Factors Grow Students’ Interest in Entrepreneurship.” Jurnal Manajemen Dan Pemasaran Jasa 14, no. 1 (2021): 61–76. https://doi.org/10.25105/jmpj.v14i1.8336.
SARASWATI. ACT OF THE REPUBLIC OF INDONESIA NUMBER 21 OF 2008 CONCERNING
148 SHARIA (ISLAMIC) BANKING WITH THE BLESSING OF GOD ALMIGHTY THE PRESIDENT OF THE REPUBLIC OF THE INDONESIA. Revista de Trabajo Social, issued 2008.
http://www.desarrollosocialyfamilia.gob.cl/storage/docs/Informe_de_Desarrollo_
Social_2020.pdf%0Ahttp://revistas.ucm.es/index.php/CUTS/article/view/44540/
44554.
Soerjono Soekanto. Sociology An Introduction. Jakarta: Rajawali Press, 2006.
Sugesti, Putri, and Luqman Hakim. “Peran Religiusitas Dalam Memoderasi Disposable Income Dan Pengetahuan Perbankan Syariah Terhadap Minat Menabung Di Bank Syariah.” Al-Mashrafiyah: Jurnal Ekonomi, Keuangan, Dan Perbankan Syariah 5, no. 1 (2021): 47. https://doi.org/10.24252/al-mashrafiyah.v5i1.19956.
Utamy, Oriesta Dhea Budi, and Ratieh Widhiastuti. “The Effect of Sharia Bank Knowledge, Promotion, and Facilities on Savings Decisions at Sharia Banks with Savings Interest as Mediation Variables.” Journal of Islamic Economics, Management, and Business (JIEMB) 1, no. 1 (2020): 1–28. https://doi.org/10.21580/jiemb.2019.1.1.3986
