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Iltizam Journal of Shariah Economic Research

Vol. 6, No.2 (2022) December 2022, pp. 199-211
E-ISSN:2598-2540 P-ISSN:2598-2222

Synergy Model between Islamic Pawnshop Institutions and Universities in

Forming Superior Human Resources Based on Sharia

Rizki Fauziyah Nasution (rizkifauziyahnasution@gmail.com)

State Islamic University of North Sumatra

ABSTRACT

Sharia Pawnshop has transformed into one of the strengths of Islamic financial institutions whose
existence is quite taken into account. The characteristics of sharia pawns that are solutive for the lower
middle class are a strong factor in its progress from year to year. In line with that, the existence of Islamic
economics and finance-based study programs in all PTKIN and even most PTN, brings new hope of
producing superior sharia-based human resources. A hope that is just waiting for the momentum to make
Indonesia a country of Islamic Economic Civilization in the world. Various efforts have been made to
produce excellent students who will compete in the world of work, especially in Islamic financial
institutions. However, the problem is that there is no relevance between the world of work and the basic
knowledge of Islamic economics and finance that is owned, which is an irony and injures the spirit of
printing sharia-based superior human resources. Many alumni work in conventional financial
institutions, on the other hand, Islamic financial institutions lack sharia-based human resources. This
study aims to describe the concept of human resource development in universities that are integrated with
Islamic financial institutions, especially Sharia Pawnshop. There are three concrete steps that can be
implemented through the integration-interconnection approach, namely the development of thematic
courses, strengthening the role of laboratories, and optimizing field work practices for students. By
providing an overview and analysis of the strengthening, it is hoped that it can contribute to the formation
of superior sharia-based human resources.

Keywords: Sinergicity, University, Human Resources, Sharia Pawnshop

ABSTRACT

Pegadaian Syariah has become one of the strengths of Islamic financial institutions whose existence is quite respected.
The characteristics of Islamic pawnshops that provide solutions for the lower middle class are a strong factor in their role
from year to year. In line with that, the existence of study programs based on Islamic economics and finance in all PTKIN
and even most PTN, brings new hope to produce superior human resources based on sharia. Various efforts have been
made to produce superior students who will compete in the world of work, especially in Islamic financial institutions.
However, the problem is the lack of relevance between the world of work and the basic knowledge of Islamic economics
and finance that they have, which is ironic and hurts the spirit of producing superior human resources based on sharia.
Many alumni work in conventional financial institutions, on the other hand Islamic financial institutions lack human
resources based on sharia. This study aims to describe the concept of human resource development in universities that
are integrated with Islamic financial institutions, especially Pegadaian Syariah. There are three concrete steps that can
be implemented through the integration-interconnection approach, namely the development of thematic courses,
strengthening the role of laboratories, and optimizing field work practices for students. By providing an overview and
analysis of this strengthening, it is hoped that it can contribute to the formation of superior human resources based on
sharia.

Keywords: Synergy, Higher Education, Human Resources, Islamic Pawnshop

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INTRODUCTION

The increasing intensity of business competition also requires companies to improve the quality of their
human resources. Superior and competent human resources are expected to advance the performance of a
company. One indicator of superior human resources can be seen from their level of education, because the
higher a person's education, the more it will affect their level of intelligence both emotionally and intellectually.
So a company tends to prioritize college graduates to fill superior human resources in its organization. Especially
during the pandemic, all companies are required to adapt to the new normal life era with a focus on excellent
service.

The financial services industry has become the most potential business prima donna in the era of
digitalization 4.0 despite being hit by the Covid-19 pandemic, especially sharia-based financial institutions
growing positively in their respective fields. Sharia bank assets have grown by an average of 11.81% in the last
5 years, surpassing the growth of conventional banks (M. Iqbal et al., 2020).
The results of sharia insurance investments increased by 7.32% to 44.136 trillion in the first quarter of 2021
(Mayasari, 2021). The capitalization value of sharia stocks jumped significantly by 90.3% with a total value
reaching 3,061.6 trillion (M. Iqbal et al., 2020). And sharia pawnshops also showed positive performance during
the pandemic with a 7.4% increase in business turnover, which was 11.36 trillion in June 2021 (Pegadaian,
2021).

The positive trend shown by Islamic financial institutions adds new enthusiasm for universities in producing
superior human resources based on sharia. There are around 750 study programs in the Islamic economics
group that have produced approximately 30 thousand graduates per year.
However, the quality of education and competence of Islamic economic human resources needs to be improved.
Improving the quality of the curriculum and learning materials in the field of Islamic economics still requires
thinking that connects the basics of Islamic science with relevance to the economy in general. Study programs
must be in line and updated with rapid world developments, so that they are still able to maintain Islamic
principles and increase innovation in real terms (Utami, 2021).

However, on the other hand, according to Finance Minister Sri Mulyani, there are facts that are inversely
proportional, showing that 90% of human resources working in the Islamic financial sector are not graduates of
Islamic economics and finance study programs. The quantity of Islamic economics and finance graduates
produced is not balanced with their quality.
The reason is that alumni do not have the technical competencies required by corporate institutions. This results
in the human resources produced not being able to keep up with market needs. So that Islamic financial
institutions recruit many conventional-based human resources because they are considered to understand the
industry better (Prakoso, 2022).

This has also been revealed in a study that concluded that employee recruitment at one of the Islamic
banks uses an open method with the priority of prohire employees dominated by non-sharia alumni. Of course,
this greatly affects the quality of sharia-based human resources in Islamic financial institutions, even though
most of these human resources only master contemporary economic and financial concepts, but are not familiar
with the field of muamalah fiqh which is the soul of Islamic financial institution products (Rachmawati, 2014).
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In fact, the government has taken policies related to the above phenomenon, one of which is
the policy of the Minister of Education and Culture through the Independent Learning-Independent
Campus (MBKM) Program. This program aims to prepare students to face social change. Culture,
the world of work, and rapid technological advances. Based on Permendikbud No. 3 of 2020
Article 15 paragraph 1, there are 8 learning activities that can be implemented by students both
within and outside the study program, namely Student Exchange, Internship/Work Practice,
Teaching Assistance in Educational Units, Research, Humanitarian Projects, Entrepreneurial
Activities, Independent Study/Projects, and Building Villages/Thematic KKN. Of these 8 programs,
there is one program that is very relevant to the human resource development program of Islamic
financial institutions, namely the Internship/Work Practice Program.

Although Islamic pawnshops continue to strive to optimize financial literacy programs to

create a society that is literate in Islamic financial literacy and is able to utilize Islamic financial
products properly (Mukti, 2020). And also continue to strive to improve the people's economy,
including through ease of financing procedures for middle to lower class customers as a solution
to problems that are not experienced (Rosdiana, 2012). However, there still needs to be integration
between financial institutions and universities in forming superior sharia-based human resources.
There must be synergy between Islamic financial institutions and universities in an effort to
maintain the halal value chain ecosystem through the formation of superior sharia-based human
resources.

LITERATURE REVIEW

The Role of Islamic Financial Institutions in the Community Economy

Financial institutions are very important supporting intermediary instruments for the smooth
running of a country's economy. With its function as a financial intermediary, financial institutions
can freely create innovations in service products for the benefit of society. Even in the development
of fund distribution, both bank and non-bank financial institutions are not only focused on working
capital and consumptive purposes anymore, but also on investment purposes.

All financial institutions have a very vital and sustainable role in the sustainability of economic
activities in a country. The main one is Islamic financial institutions as financial institutions based on
Islamic principles in order to achieve falah in the world and the hereafter (Muheramtohadi, 2017).
Islamic banks as institutions that collect and distribute funds from the community, of course, become
the largest financial institutions and are spread throughout the country which are greatly needed by
the wider community. Islamic insurance companies become an institution that manages tabarru'
funds in anticipation of the risks of community economic activities.
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Pegadaian Syariah is a financial institution that offers financial solutions for all people for the problems they face. And several
other microfinance institutions that have contributed greatly to the Indonesian economy.

There are several functions of financial institutions based on their definitions, including:
1) Launching the exchange of goods and services with financing instruments
2) Collecting funds from the household sector in the form of savings and distributing them
to the corporate sector in the form of financing
3) Provides micro and macro economic analysis and information
4) Provide legal and moral guarantees regarding managed public funds.
5) Provide risk guarantees for economic activities carried out by the community
There are several main roles that banking and non-bank financial institutions have: (Wiwoho,
2014)
1) The role of savings (saving function); all financial institutions provide mechanisms and
instruments for savings, not only banks, but also other instruments such as bonds, stocks,
and educational insurance products. The funds are managed professionally and with integrity
for investment activities in goods and services products so that they can spur economic
activities even better.
2) The role of wealth (wealth function); there is a relationship between the role of savings and the role
of wealth where the money invested will grow productively.
3) The Role of Liquidity (liquidity function); there are two directions achieved from the role of liquidity,
namely for investors to be able to use their money at any time according to their needs and for
financing customers it can be a source of finance for the continuity of their business.
4) Financing function ; related to the role of savings and is
vital role in improving the community's economy.
5) Payment function ; payment mechanism becomes effective and efficient
because the service is digital-based.
With the description of the various functions and roles, it is very natural that sharia-based human
resources in sharia financial institutions need to be strengthened massively and intensively for the
benefit of the wider and more even community.

Integration-Interconnection Paradigm in Institutional Human Resource Management Development

Islamic Finance

Integration and interconnection are approaches that must be applied on the basis of knowledge.
In Islam, knowledge is like a light that can guide anyone in a better direction. Ali bin Abi Thalib stated
that knowledge causes someone's thoughts to be clear and someone's heart to be bright, while wealth
often confuses its owner and
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harden his heart (Jarot Wahyudi, 2003). Through science and technology, humans can utilize natural resources that
can improve welfare and quality of life, and build a modern society based on faith and piety (Hasan Basri Jumin,
2012).

The fundamental difference between conventional financial institutions and Islamic financial
institutions lies in their orientation. Conventional financial institutions only focus on one goal,
namely profitability. Although conventional financial institutions are basically also involved in
building the community's economy, there is no term prohibiting maysir, gharar and usury in their
operational system. This is different from Islamic financial institutions which are oriented towards
the welfare of the world and the hereafter. So the direction of policy and operational systems are
always considered based on sharia principles such as the prohibition of maysir, gharar, and usury.

The integration and interconnection paradigm is an effort to find thoughts and frameworks that
cannot run alone. There are three approaches that can be used to solve problems related to the
lack of superior sharia-based human resources in Islamic financial institutions, namely through the
integration-interconnection approach, namely semipermeable, intersubjective testability and
creative imagination. The following is an explanation of each (Bayumi & Jaya, 2018). This approach
must be focused so that Islamic financial institutions can remain part of the halal value chain
ecosystem.

1) Semipermeable
The conflict between scientific interpretation and religious issues arises because the
boundaries between causality and meaning are semipermeable (interpenetrating) (Holmes Rolston III, 1987).
The relationship between science based on 'causality' and religion based on 'meaning' is patterned semipermeable, where
both penetrate each other. So in Islamic economics, there is a main keyword to find a key to the problem, namely the existence
of welfare.
This cannot be achieved solely based on the absolute religious concept as stated in the Qur'an and Hadith, therefore it
requires ijtihad from scholars in creating a concept of rules that can bring benefits to all mankind.

The relationship between science and religion is not limited by walls/wall thickness, which does not allow communication
or separate sealed so tightly and rigidly, but complement and penetrate each other (Amin Abdullah, 2014). Some penetrate
each other, and are not completely free. The lines of the boundaries between the existing sciences are still visible.

Furthermore, scientists across different disciplines are open to each other to communicate and receive input from disciplines
outside their own. These relationships can be interpenetrating, complementary, affirmative, corrective, verifying and
transformative.
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Its relevance in the concept of strengthening integration between Islamic financial institutions
and universities is the inclusiveness of all stakeholders in building a sharia-based civilization.
Islamic financial institutions and Islamic religious universities must synergize and strengthen each
other, not only in terms of material investment, but also in terms of alumni future investment. The
purpose of semipermeable is to provide an understanding of the importance of forming superior
sharia-based human resources through strengthening integration between Islamic financial
institutions and universities. So that the policies formulated are not only seen in terms of quantity,
but also in terms of quality.

2) Intersubjective Testabilty
Intersubjective testability can be interpreted as community participation in testing the truth
related to existing phenomena with scientific paradigms in various fields. With this participation, it
will be easier to find solutions to problems that arise.
This stage is a concrete continuation of the semipermeable approach that requires the participation
of the community, stakeholders, and experts in an effort to advance Islamic financial institutions.
The goal is to create a concept of Islamic human resource management for Islamic financial
institutions. This is a response to the phenomenon that occurs in almost all Islamic financial
institutions where their human resources are dominated by graduates who do not have a
background in Islamic education.

3) Creative Imagination
Imagination is the ability to form new images and sensations in the mind that are not perceived
through the senses such as sight, hearing, and other senses.
Imagination helps create applicable knowledge to solve problems and is the basis for integrating
experiences and learning processes. Creative imagination synthesizes two different things and
then forms a new thesis. Creative imagination is not only done in science, but also in creating
solutions to solve social problems. The ability of creative imagination is the result of efforts to think
creatively in dealing with something that has never been done before, that's why it's called
imagination. Creative imagination, everyone has the ability to do it, and the results of each person's
imagination are different, depending on education, experience and life lessons.

Creative imagination must be integrated with the two previous approaches, namely
semipermeable and intersubjective testability. In a business company, it is mandatory for every
HR to be profit-oriented for the progress of the company. However, in Islamic financial institutions,
the formation of superior HR must be based on sharia. So it is unnatural and deviates from the
halal value chain ecosystem, if the majority of HR in Islamic financial institutions do not have a
sharia education background. However, it is also unhealthy if all HR in Islamic financial institutions
only have a sharia education background
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without other disciplines. So with the integration between these approaches, it will produce positive
creative imagination. Because this knowledge will be a guide in imagining.
In this case, it is sharia knowledge that is the basis for the formation of superior human resources in
sharia financial institutions.

Previous Research

There are many studies that try to provide solutions to the problems above.
Because in principle, the thing that distinguishes between Islamic and conventional financial institutions
lies in the underlying values. Of course this is very important because it is related to the halal value chain
ecosystem in Islamic financial institutions themselves.
Because in the anatomy of the Islamic business system, input-process-output must be interrelated and
relevant to each other. HR in Islamic financial institutions must understand the concept of Islamic HR
management that is oriented towards achieving falah in the world and the hereafter (M. Iqbal, 2021).

The first study explains that strengthening the role of Islamic universities in encouraging the
development of Islamic financial institutions in Indonesia can be achieved in three ways, namely: 1)
preparing ready-to-use human resources through stakeholder-based curriculum improvements by
interconnecting cooperation between Islamic financial institutions, 2) becoming a medium for education
and financial knowledge in students' financial behavior, 3) a center for literacy and inclusion of Islamic
financial services based on educational practicums (Awaluddin, 2018).

Other studies show that the process of preparing the competitiveness of graduates of the Islamic
Banking study program begins with the creation of a curriculum that is adjusted to the main graduate
profile that has been determined, namely practitioners and analysts in the field of Islamic finance and
banking. This process involves associations and various related stakeholders so that the resulting
curriculum is in accordance with the qualifications of ushers (Arisandy, 2017). In addition to the learning
system and model, the optional laboratory based on the KJKS/UJKS legal entity as a reinforcement of
the existence of direct community empowerment programs can be an appropriate and realistic policy in
improving graduate competence (Zuhroh, 2012).
This policy can be a means for students' practical activities to be directly integrated with Islamic financing
institutions, such as Islamic pawn companies with Islamic micro-financing products.

The following research revealed that there are five important elements in the construction of science
that must be integrated, namely the purpose of science, the substance of science, the use of science, the
philosophy of science, the reconstruction of core science and auxiliary science. This integration affects
the competency of graduates produced not only in hard skills but also soft skills (Nurhidayat, 2018). This
is also supported by other research which explains that
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The HR competencies required by Islamic banks are core competencies such as spirituality, ethics,
and understanding of sharia contracts, as well as supporting competencies such as information
technology and marketing (Wahyudi, 2019).

Previous research actually revealed more comprehensively that the role of the Islamic
Economics Department in preparing quality Islamic Economics SDI by bringing in LKS practitioner
lecturers, improving the curriculum according to the needs of stakeholders or ushers, and
strengthening practicums in the microfinance laboratory, integration of accompanying diploma
certificates (SKPI) with Islamic financial institutions, and inclusiveness from the campus itself by
increasing the number of cooperation taps with Islamic financial institutions (Afriyanti, 2016).

Research on the MBKM program has been conducted with the conclusion that the independent
learning independent campus (MBKM) program must be realized with practical-based learning
innovations and starting from problems in order to create good quality graduates (Nasik & Setiawan,
2020). Therefore, the MBKM program can be an opportunity for universities to increase the output
and outcome of graduates in the field of Islamic economics and finance and also be an opportunity
for Islamic financial institutions to develop superior human resources based on sharia, especially
the Islamic pawn industry.

RESEARCH METHODS

This study uses a literature study method, this is done because the literature sources are
obtained from journals, research reports, information from print media, online, and other sources.
The approach in this study uses qualitative descriptive. In this study, researchers try to provide an
overview of the Synergy between Islamic Financial Institutions and Universities in Forming Superior
Sharia-Based Human Resources in Islamic Pawn Companies.

RESEARCH RESULT

Synergy Model of Islamic Pawnshops and Universities in Forming Human Resources

Sharia-Based Excellence

The synergy between Islamic Financial Institutions and Higher Education is an effort to
normalize a mission that has been firmly held by all Muslims, namely helping each other in
goodness and piety as commanded by Allah as stated in QS Al-Maidah verse 2.

So actually, it is not difficult to strengthen the existing integration between

Sharia Pawn Company as a sharia financial institution and Higher Education as a
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sharia-based human resource production institutions. Through 3 integration-interconnection approaches, there are
at least three concrete steps for Sharia Pawnshops and Religious-based Universities in forming superior sharia-
based human resources.

1) Development of Thematic Elective Courses on Islamic Financial Institutions based on

Independent Learning Independent Campus (MBKM)
The MBKM program is proof of the realization of autonomous learning for students which is
very essential. The opportunities and challenges given to students are not a gamble or speculation
of the future without a mature and directed concept. With the MBKM program, students are
expected to be able to choose the learning method they want with the aim of improving hard and
soft skills independently.
Although the MKBM concept only maximizes 3 semesters for students to carry out education,
namely 1 semester outside the study program (still on 1 campus) and 2 semesters outside the
university, it is a great opportunity to improve self-competence.
The expected output is superior human resources that can be accepted in the business and
industrial world (DUDI).
Through the semipermeable and intrsubjective testability approaches, universities must ask
for input from various Islamic financial institutions, especially Islamic pawnshops regarding elective
courses that can have a major impact on the eligibility of Islamic economics and finance graduates
to work at these financial institutions. Islamic pawnshops are also expected to be open to doing a
lot of collaboration with various universities and must be ready to become reviewers of MBKM-
based curriculum. This must be done consistently, so that there is a mutual symbiosis between
Islamic financial institutions and universities in the formation of superior human resources based
on sharia. Islamic pawnshops will get competent human resources in the field of sharia, and of
course this will have a positive impact on university accreditation because it produces outcomes
in the form of graduates who work according to their competencies.

2) Strengthening the Role of Laboratories in Developing Hard Skills and Soft Skills
Student
The laboratory is the main supporting facility for learning in practical-based courses. In study
programs that determine the profile of graduates as practitioners of Islamic financial institutions,
the laboratory becomes a vital instrument in achieving expertise competencies through a real
practical learning process, starting from the transaction mechanism of savings and financing
service products, accounting, financial report analysis, to ethical issues for practitioners such as
communication ethics, service ethics, appearance ethics, to marketing ethics.

However, the limitations of operational system applications only in certain financial institutions
make the role of the laboratory limited to providing practical space without a sustainable program.
In addition, the practical-based course model in universities
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religious only focuses on Islamic banking institutions. While other Islamic financial institutions are
only given theories given to the Constitutional Court with a weight of 2-3 credits.
In line with step number 1 related to the development of thematic MK, it is time for universities
to also collaborate with various Islamic financial institutions other than banks to strengthen the role
of laboratories. Therefore, laboratories must also have an operational system application for
Islamic pawnshops to be practiced by students who choose the Islamic Pawnshop Thematic MK.
For Islamic pawnshop companies, management must also support this program by preparing
teaching staff as Mentor Coordinators for internal lecturers in this Thematic MK. So that this
program is expected to run effectively and optimally.

Another solution is to integrate all financial institutions through the establishment of a

Microfinance Laboratory as a Center for Learning Practical Financing of Islamic Financial
Institutions, because in principle all financial institution products are based on using the same
theory in the Fiqh Muamalah Course. No less important is that all laboratory teaching staff must
be certified Training of Trainers (ToT) from Financial Institutions in order to produce competent
graduates.

3) Optimization of Field Work Practices (PKL) at Islamic Pawnshops by

output of Diploma Accompanying Certificate (SKPI)
Field Work Practice is a Practical MK given to students with direct learning media in the world
of work. PKL can actually be a means of proof for final year students who have completed the
theory MK and internal practicum in their respective study programs. So it can be said that PKL is
a continuation of the learning practicum facilitated by the University Laboratory.

Before implementing the MBKM-based Curriculum, most universities only gave students
internships in various companies for 1-2 months with a weight of 4-6 credits. For financial
institutions, of course, this is a very short time with all the complexity and intensity of the work. So
this makes financial institutions only place non-strategic positions, even administrative ones, for
students who are doing internships. Because the short time will actually disrupt the operations of
Islamic financial institutions which can be said to be quite private for people outside the company.
For example, a student who is interning at a sharia bank, with a short duration, it is impossible for
the student to be placed in the position of teller, CS, financing with all customer confidentiality. Or
students who are interning in sharia insurance, it would be very risky if they were placed in the
insurance policy section which is the most important aspect for an insurance company.

Therefore, the MBKM-based internship concept will provide internship opportunities for
students with a long duration of 1-2 semesters with a weight of 20-40 credits. This program
provides students with a complex experience by strengthening hard skills and soft skills. Financial
institutions can directly select
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the best talents without going through a long process. Students can also quickly adapt to the world of work that they
have been through through internship programs. The university is required to issue a SKPI to students as an output
for the implementation of the internship which is useful when applying for a job later. Through this program, industrial
problems will flow to universities that are ready to evaluate teaching materials and lecturers' learning as well as
relevant research themes. This is what is called creative imagination, the result of collaboration between the
semipermeable approach and intersubjective stability.

Pegadai Syariah as a sharia financial institution that is growing positively and significantly must be able to
take this opportunity. With branches and units spread throughout Indonesia, Pegadaian Syariah must cooperate
with various universities that have sharia economics study programs by becoming internship partners.

Some of the roles that must be fulfilled by Islamic pawnshops include ensuring a quality internship process and
providing mentors for student interns.

CONCLUSION

The synergy of Islamic Financial Institutions and Universities in forming Superior Human Resources based
on Sharia is a long-term investment for Islamic Pawnshops that must be taken. One important reason why the
concept of sharia is fundamental to Islamic financial institutions is because the contracts that underlie their service
products have been proven to create justice and welfare for the wider community. Islamic Pawnshops and other
Islamic financial institutions must return to the basic concept of Islamic business, namely achieving falah in the
world and the hereafter. So one step to realize all of that is by strengthening sharia-based human resources.

Islamic financial institutions that function as financial intermediaries have an important role in improving the
economy of a country. The purpose of Islamic financial institutions is not only focused on meeting the needs of
working capital and community consumption, but also on investment goals. Therefore, the development of sharia-
based human resources in Islamic financial institutions needs to be strengthened massively and intensively for the
benefit of humanity. The Integration-Interconnection Paradigm is an effort to reconstruct the thinking and concept
of Human Resource Management Development of Islamic Financial Institutions through three approaches that
must run continuously, namely semipermeable, intersubjective testability, and creative imagination. This must be
done so that Islamic financial institutions can remain on the path of the halal value chain ecosystem.

There are three concrete steps for Islamic Higher Education and Islamic Pawnshops that are implemented
through three integration-interconnection approaches, namely the Development of Islamic Financial Institution
Thematic Courses based on MKBM, Strengthening the Role of Laboratories in improving students' hard skills and
soft skills , optimizing PKL with SKPI output.
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If these three steps are carried out consistently, Maja can become an investment in the future of human resources.
A truly Islamic pawnshop.

Some of the policy recommendations given to Pegadaian Syariah include:

open as much cooperation as possible with universities, both state and foreign
private sector, both religious and non-religious, so that they can take
role in the formation of superior human resources based on sharia. Sharia pawnshops must be
active in strengthening the role of microfinance laboratories as practical instruments
students. In addition, Islamic pawnshops must also be ready and take a role in
changes to the MBKM-based curriculum in higher education, including changes to the rules
regarding student internship practices that were originally 1-2 months to 1-2 semesters. The
synergy model between Pegadaian Syariah and universities in forming superior human resources
based on sharia shows that this collaboration is very strategic in producing competent human
resources with Islamic integrity. Through this partnership, students can combine theoretical
learning obtained in college with practice and field experience at Pegadaian Syariah. Internship
programs, training, and joint research allow students to understand the application of sharia
principles in business, especially in the sharia financial industry. This collaboration produces
human resources who not only have technical skills according to industry needs, but are also able
to apply sharia values in their work. Thus, this synergy model plays an important role in forming
graduates who are ready to contribute to the growth of the sharia economic sector and are able to
compete in the sharia-based job market.
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