LECTURERS’ PERCEPTIONS ON THE USE OF SHARIA CREDIT CARD

Lecturers’ Perceptions on ….. Abstract The phenomenon of using credit cards for some people is considered a symbol of status and lifestyle. It has an impact on conventional and Islamic financial institutions to compete to create banking card products that function to attract the attention of potential customers. In a hadith review, the credit card phenomenon is seen as a form of muamalah based on the principle of debt. Therefore, in a hadith review, borrowing is a commendable practice because it includes helping each other. Therefore, the study aims to analyze the perception of lecturers on the use of sharia credit card. The sample of research is people who have a teaching profession at an Islamic University. The methodology is qualitative with a quantitative descriptive approach, where the focus is to explore the problems of the research subject specifically from all aspects of personality related to the object of research. The research is also often referred to as casuistic observation research, then the data collection is the distribution of online questionnaires and literature studies. Then the data is analyzed by an interactive model. The results show that what makes lecturers less interested is that they think conventional and sharia credit cards are the same. Furthermore, the lack of socialization of sharia banks in promoting and explaining in detail about sharia credit cards. Someone who has a teaching profession has the perception that using a sharia credit card will give them financial risk if one day they fail to pay bills. The services and facilities provided by sharia banks have not been maximized when compared to conventional ones.


INTRODUCTION
The development of credit cards in today's modern economy has made credit cards popular in society. It is because credit cards are a form of modernization of an era. The process is where people take actions from traditional patterns to economic and political patterns that adhere to the cultural characteristics of western countries. (Bakri, 2016).
Credit cards also provide convenience to the public, so they don't bother carrying large amounts of money, and the process of making a credit card itself is easy, fast, and cheap (Damayanti Octavia, 2019).
The phenomenon of the development of credit cards has existed since the issuance of Bank Indonesia Regulation No. 14/2/PBI/2012 on January 6 th , 2012 regarding the amendment to Bank Indonesia regulation Number. 11/11/PBI/2009 is regarding Bank Indonesia issuing regulations regarding the activities of payment instruments using cards.
This rule change appears in order to improve the application of protection aspects, prudential aspects, and risk management in providing credit in the operation of card-based payment instruments (APMK) (Nurhadi, 2019).
In a hadith review, the credit card phenomenon is seen as a form of muamalah based on the principle of debt. Therefore, in a hadith review, borrowing is a commendable practice because it includes helping each other. Thus, when in debt, try to pay off on time and add the nominal in the payment if you can afford it. However, the hadith prohibits Muslims from borrowing for immoral purposes (Nurzakka, 2021). In addition, the phenomenon of using sharia credit cards for some people is considered a symbol of status and lifestyle in making financial decisions using the services of sharia banks (Darmadiansyah, 2019). According to research by (Mahastanti, 2012:89-102), people who choose to use credit cards are due to demographic variables, gender, and income. It also has a relationship with the mental accounting of customers in using credit cards while age has no effect.
In general, there are two types of credit cards in Indonesia, namely conventional credit cards and sharia credit cards. It is because Indonesia has two popular banks among the public. There are six types of credit cards offered by banks, they are investment credit, working capital credit, trade credit, productive credit, consumer credit, and professional credit (Saraswati, 2020). Lecturers' Perceptions on ….. 533 Conventional credit cards are indeed more popular than sharia credit cards. They were first widely used by the people of Indonesia. (Hendarsyah, 2020). Meanwhile, the perception of public interest in the recent demand for sharia-based credit cards can provide a new color for public interest (Pahmi Nur Utami, 2018). Study (Wardani, 2016:33-44), shows that the use of sharia credit cards in transactions can be included in wakalah, kafalah, qardh, and ijarah contracts where the contracts are legal and their use is allowed and adjusted to the transactions that occur.
The book (Luki Nugroho, 2018:5-34) (Ines Nathasia Oktaviani, 2022), qardh has a significant negative effect on the profitability of sharia commercial banks, which means that the greater the qardh distributed to the public, the profitability of sharia banks will decrease.
Responding to the differences between conventional and sharia credit cards, the researcher is interested in analyzing the perceptions of Islamic university lecturers' interest in using sharia credit cards where it is known that those who have professions as lecturers at Islamic universities are more familiar with banking products that are halal (sharia) or haram (conventional).
The lecturer understands the sharia basis in using the credit card and they are more moderate as users. However, is this an influencing factor in lecturers' interest in using sharia credit cards? It makes the researcher interested in examining more deeply about how the perception of the lecturers' interest in using the sharia credit card. Lecturers' Perceptions on ….. 534

Sharia Credit Cards as Sharia Payment Instruments
Economic activities take the form of accounts payable, buying and selling, bartering, leasing, to cooperation in the form of livestock, plantations, and managing businesses. All these economic activities were presented when Islamic civilization began (Nurnasrina, 2018). The distribution of funds in the form of financing provided by banks to customers is one of the main activities of sharia banking.  (Firmanda, 2014:253-288) The presence of sharia credit cards as a means of payment intended for consumer financing activities can have a major impact on increasing consumption transaction activities of the Muslim community. Sharia credit cards do not have a control system, for cardholders to spend on halal goods, and make the holder consumptive (Huda, 2021). Then, the use of sharia credit cards as a means of payment can increase the public spending ratio.
Thus, it can affect the increase in the level of bad loans from consumer financing and affect the state of the economy and state finances (Kristianti, 2014:287-296).
As a sharia payment instrument, the sharia board determines credit cards as a means of payment by applying sharia principles, namely not applying usury, and limiting payment for purchases by allowing payments only for halal products (Silvia Anisa Dhirima, 2019).
The contract used is first, kafalah, namely the bank as the card issuer is the guarantor (kafil), then the card issuer gets a fee (ujrah kafalah). The second contract, qardh where the card issuer is the one providing the loan (muqridh) to the customer or the muqtaridh who is the card holder. Third, the ijarah contract in which the card issuer is the provider of payment system services and services to customers or cardholders. So, the card holder in  , 2006).

Relationship between Sharia Credit Cards and Maqashid Sharia
According to Ibn Assyria, maqashid sharia is something that is desired by sharia (Allah) to create useful human goals, or to maintain their general benefit in their specific actions. Meanwhile, according to Al-Ghazali, maqashid syariah is characterized by five basic principles of human obligation, namely, maintaining religion, soul, mind, lineage and property (Sarwat, Ahmad, Lc., 2019:1-62).
Based on the understanding of maqashid sharia (towards sharia), sharia credit cards must meet the five basic principles of human obligations in living a sharia life (Kholid, 2018). In this way, human needs that have three levels, such as dharruriyat (primary), hajjiyat (secondary), and tahsiniyyat (tertiary) are carried out (Septiana, 2015). In Islamic financial institutions, the muqashid sharia application is present and developed as a solution to face economic problems that are increasingly varied and complex (Adi Nur Rohman, 2021). Maqashid sharia is a support for sharia banks in the development of operations and products offered. Muqashid sharia is here to see the benefits of a product and its sharia.
Therefore, the parties who work in Islamic banks must understand what and how the practices and principles of sharia muqashid are (Febriadi, 2017:231-245).
Sharia banks have products in the form of sharia credit cards, when viewed from the principle of utility or maslahah in seeing the benefits of these products. The concept of using a sharia card must understand what benefits are obtained from the parties related to the card. Related parties are credit card holders and credit card issuers. So, in terms of sharia aspects, sharia credit cards are justified in fiqh science. However, sharia credit cards do not apply the principle of interest rates in their payment system. This does not mean that sharia credit cards are allowed in an Islamic perspective, therefore it is necessary for Islamic banks to look at various aspects. Aspects include market segments, customer behavior, and customer habits in using sharia credit cards (Norman, 2020).
Therefore, the priority measure for using a sharia credit card is not at the level of primary needs. If there are other payment methods without using a credit card and more sharia, such as a debit card (savings). Then, the credit card is not too mandatory to be used frequently or not (Norman, 2020:182-195). Lecturers' Perceptions on ….. 536

RESEARCH METHOD
The research is qualitative with a quantitative descriptive approach, where the focus of this research is to explore the problems of the research subject specifically from all aspects of personality related to the object of research. The research is also often referred to as casuistic observation research (Sugiyono, 2013). In simple terms, qualitative research methodology with a descriptive approach is a quantitative research model that facilitates qualitative in a way; the researcher conducted quantitative research with questionnaire data collection technique or questionnaire. The questionnaire is one of the main data collection techniques in a quantitative approach that serves as an ingredient in conducting data analysis, both descriptive statistical data and inferential statistical data. From the results of the analysis, the researcher carried out the second stage, which was trying to give a deep meaning to the statistical data obtained through interview instruments to informants who knew exactly the object of research (Mulyadi, 2011).
The process of selecting or taking samples in this study is using a simple random sampling technique, namely taking samples from members of the population that are carried out randomly, regardless of the strata contained in the population. Therefore, the sample in this study was determined based on the appropriate criteria (Dr, 2015). Sampling of this research is by distributing online questionnaires to people who have a teaching profession. After the data is collected, the researcher processes the data by reducing the data, namely selecting the main things, summarizing the data, and conducting induction analysis. Induction analysis is an activity to process data with data collection activities, data reduction, data presentation, and drawing conclusions which are part of the interactive (Miles et al., 2009). In the study, the data taken is primary, where the researcher collects the own data and is obtained directly from the object of research (Zainuddin, M, 2020).

Validity Test
In the validity test, it can be seen that the r shows that the reliability results are 0.961 > 0.60, which means the research data is very reliable.

Characteristics of Respondents
The study has 63 respondents who have a teaching profession at the Islamic University. The lecturer teaches in various subject areas including Islamic religion, sharia accounting, accounting, sharia finance and banking, sharia economics, sharia bank management, management, and nautics. Respondents who filled out the online questionnaire were 60.9% male and 39.1% female. On average, these lecturers have an income of more than 3 million rupiah per month.  The results of the study show that people who have jobs as lecturers are a more suitable market share to be offered by sharia banks to use sharia credit cards because the lecturers have salaries of 3 million to 10 million and above. However, the use of sharia credit cards has not been able to influence the lecturers to use them even though they have a fairly large salary. The data shows 76.6% of lecturers choose not to use a sharia credit card and 23.4% use a sharia credit card. This data shows that lecturers have little interest in using sharia credit cards. Lecturers' Perceptions on ….. 541

Perception of Lecturers' Interest in Using Sharia Credit Card
The perception of lecturers' interest in owning and using sharia credit cards is very diverse. Starting from the perception of knowledge, perception of ease, perception of risk, perception of satisfaction, and perception of finance. The following is an explanation of perceptions that affect lecturers' interest in using sharia credit cards (sharia cards)

Knowledge Perception
The presence of sharia products in the form of sharia credit cards has indeed created a variety of new polemics in the community. However, the fact is that the sharia credit card is a product that many people need (Aini, 2020). Sharia credit cards are practical, cheap, and flexible in circumstances to carry out various transactions. However, in fact, some lecturers still think that sharia and conventional credit cards are the same.
The lecturers do not necessarily believe that Islamic and conventional credit cards are completely different. Through online questionnaires, they assume that credit cards are the same as usury (haram). In addition, some lecturers do not know about sharia credit card products in detail. Therefore, the researcher shows some differences in the percentage of perceptions of lecturers' interest based on knowledge.  Based on the data found by the researcher, that those who are lecturers 49.2% and 46% choose the answer to agree that their knowledge about sharia credit cards comes from TV, the Internet, and from the Islamic bank itself through the web, brochures, advertisements, marketing parties. banks, etc. Although those who have the profession of lecturers are more aware of the existence of sharia credit card products, there are also some lecturers who still do not know about sharia credit card products at sharia banks. The lecturers complain that sharia banks lack socialization regarding the existence of this sharia credit card product. Therefore, it is necessary for sharia banks to promote in detail this sharia card product and how it differs from conventional credit cards.   Figures 7 and 8, it shows the perception of ease in using a sharia credit card. The lecturers prefer to answer neutrally than strongly agree because the researcher also found a shortage of this sharia credit card, which affected the lecturers' interest in owning and using it. Based on the research that has been done, some of them who work as lecturers answered that the sharia credit card services and facilities provided are still far different from conventional banks. Especially in the Islamic minority area, there are still many merchants who have not cooperated with sharia banks. In addition, they experience complaints when using sharia credit cards, namely the cards are often swallowed by ATM machines and the use of sharia credit cards has a limited network.

Perception of Ease
Sharia credit cards have the aim of facilitating transactions when shopping and others. However, researcher found that the lecturers were not interested in using sharia credit cards because admin fees were more expensive than conventional ones. The expensive admin fees are the cost of books and cards. They assume that if this is a sharia product then there is no admin fee. Then, not all shopping places accept payments via sharia credit cards and especially abroad because transactions made overseas will receive additional charges of up to 3%. Lecturers' Perceptions on ….. 544

Figure 9 Sharia Credit Cards According to Financial Ability
Using a credit card will have its own risk impact for the user. The risk of concern is the inherent risk. The financial risk that arises is the failure to pay due to the user's failure to plan their finances. Dharma and Pratiwi (2020) call it liquidity risk, where the failure to plan cash sources to cover the limit of the card used. It is what can cause cash inflow failure or can be in the form of limited use (Dharma, B., & Pratiwi, DC, 2020:12-20).
Based on Figure 10, many lecturers choose to answer neutrally when asked a question that sharia credit cards are used because they are in accordance with financial capabilities. The perception of lecturers' interest in using sharia credit cards is small. They do not want to have the financial risk that one day they will fail to pay. They are personally not interested in using sharia credit cards because it is the same as getting used to living with debt. Both sharia and conventional do not choose to use it because there is a financial risk that one day, they are afraid to pay late and it makes them uncomfortable. They also have complaints against the sharia credit card, namely the bill cannot be predicted so that it exceeds the planned expenditure. Lecturers' Perceptions on ….. 546 When viewed from the perception of satisfaction, the lecturers prefer to answer neutrally regarding the satisfaction of lecturers' perceptions in using sharia credit cards and it will affect lecturers' interest in sharia cards. In Figure 12, it can be seen that 20.6% of lecturers strongly disagree that sharia credit cards provide satisfaction in accordance with expectations and avoid the practice of usury. The perception of lecturers in using sharia credit cards still has doubts that they will avoid unlawful practices.

CONCLUSION
What makes lecturers less interested is that they think conventional and sharia credit cards are the same. Furthermore, the lack of socialization of sharia banks in promoting and explaining in detail about sharia credit cards. Then, someone who has a teaching profession has the perception that using a sharia credit card will provide financial risk for them if one day they fail to pay bills. The services and facilities provided by sharia banks have not been maximized when compared to conventional ones. Furthermore, those who have a teaching profession with a fairly large salary do not agree and are not interested in using a sharia credit card. However, the study only discusses the perception of lecturers in the use of sharia credit cards. Meanwhile, problems related to the calculation of ujrah, contract, and law on the use of sharia credit cards with conventional credit cards are not discussed in detail in the research.
In the future, sharia banks should provide more clarity and promotion to the public regarding sharia credit card products. If sharia credit cards were created to make it easier for the Muslim community, the convenience and service of this product should be further improved. Then, it is hoped that further researchers can improve this research by presenting complete research results containing problems related to the calculation of ujrah, contract, and law on the influence of lecturers' interest in using sharia credit cards.