 *Corresponding author.

Email: elok@ub.ac.id; elzoeba@yahoo.com

eISSN: 2550-2166 / © 2020 The Authors. Published by Rynnye Lyan Resources

  Food Research 4 (4) : 1038 - 1044 (August 2020)
  Journal homepage: http://www.myfoodresearch.com

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Effect of Lactobacillus plantarum and Leuconostoc mesenteroides starter cultures

in lower salt concentration fermentation on the sauerkraut quality

1,*Zubaidah, E., 1Susanti, I., 1Yuwono, S.S., 2Rahayu, A.P., 3Srianta, I. and 4Blanc, P.J.

1Department of Food Science and Technology, Faculty of Agricultural Technology, Brawijaya University,

Jalan Veteran Malang, Indonesia 65145
2Department of Agronomy, Faculty of Agriculture, Brawijaya University, Jalan Veteran Malang, Indonesia

65145
3Department of Food Technology, Faculty of Agricultural Technology, Widya Mandala Catholic

University Surabaya, Jalan Dinoyo 42-44, Surabaya, Indonesia 60265
4Université de Toulouse, INSA, LISBP, CNRS, UMR5504, INRA, UMR792, Ingénierie des Systèmes

Biologiques et des Procédés, 135 Avenue de Rangueil, F-31077 Toulouse, France

Article history:

Received: 16 January 2020

Received in revised form: 1

February 2020

Accepted: 3 February 2020

Available Online: 10 March

2020

Keywords:

Antioxidant,

Lactobacillus plantarum,

Leuconostoc mesenteroides,

Sauerkraut

DOI:
https://doi.org/10.26656/fr.2017.4(4).029

Abstract

This research was aimed to study the effect of Lactobacillus plantarum and Leuconostoc

mesenteroides starter cultures application in lower salt concentration fermentation on

sauerkraut quality. Fresh cut cabbage was fermented with different starter cultures (L.

plantarum, L. mesenteroides or the combination) at different lower salt concentration

(0.5% or 1%) at 28oC for 5 days. The obtained sauerkrauts were subjected to evaluation of

the quality i.e. total lactic acid bacteria, pH, total acidity, total phenolic content and DPPH

scavenging activity analysis. The sulforaphane content analysis was performed by using

LC-MS. The starter cultures increased total lactic acid bacteria, total acidity and decreased

pH. L. mesenteroides resulted in the highest total phenolic content and the lowest IC50

value. Sauerkraut with the addition of L. mesenteroides contains sulforaphane higher

848.65 ng/g than that of control 776.47 ng/g. The results analysis of LC-MS also detected

another compound, namely 2-phenethyl isothiocyanate, an antimicrobial compound. The

sauerkraut is potential in functional food development with antiproliferative, anti-

inflammatory, antioxidant, and anti-cancer activities.

1. Introduction

Lactic acid fermentation is expected to become an

important role in the development of functional

fermented vegetables. Sauerkraut, fermented cucumbers

and kimchi are the most studied lactic acid fermented

vegetables mainly due to their commercial importance

(Swain et al., 2014). Sauerkraut, means sour cabbage, is

a fermentation product of cabbage through spontaneous

lactic acid bacteria fermentation. In the fermentation,

fresh cabbage is shredded and mixed with 2-2.5% salt to

pull out water and nutrients from the cabbage, and the

juice will become a substrate for the lactic acid bacteria

growth (Johanningsmeier et al., 2007). Several lactic

acid bacteria play an important role in the fermentation

process i.e. L. mesenteroides, Lactobacillus cucumeris,

L. plantarum and Lactobacillus pentoacetius (Lu et al.,

2003; Plengvidhya et al., 2007; Swain et al., 2014).

Addition of two types of bacteria to determine the

performance of bacteria that play an active role when

making change to bioactive compounds, and to know the

performance of those local bacteria when added to

bacteria to cabbage that will be used by the lactic acid

bacteria for their growth. Addition of a combination of

bacteria to determine the acidity in sauerkraut, if the two

types of bacteria added will be equally active and work

in the fermentation process.

Concerning on the salt concentration in sauerkraut

fermentation, consumers tend to prefer lower sodium

foods. Moreover, the brine in the fermentation contains

very high in nondegradable chloride ions and BOD. The

ability to reduce the salt in sauerkraut fermentation

would reduce the concentration of sodium chloride in the

waste stream and the volume of brine formed

(Johanningsmeier et al., 2007). The salt has a function to

draw water out of nutrients contained in cabbage that

will be used by the substrate for the growth of lactic acid

https://orcid.org/0000-0002-7405-5632

https://orcid.org/0000-0001-9859-7252

https://orcid.org/0000-0003-3772-5972

https://orcid.org/0000-0001-6974-5105

https://orcid.org/0000-0001-9810-7735

https://orcid.org/0000-0001-7377-6828

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bacteria. The addition of 2% salt can accelerate the

fermentation process of sauerkraut but is less effective in

inhibiting the growth of pathogenic microorganisms.

However, the high salt concentration will kill the lactic

acid bacteria. Therefore the addition of lactic acid

bacteria culture can reduce the salt addition while the

fermentation process still go well and increase bioactive

compounds (Xiaozhe et al., 2019). Several researchers

reported that starter cultures favored the low salt

sauerkraut fermentation (Tolonen et al., 2004; Wiander

and Ryhanan, 2005).

On the other hand, Penas et al. (2010) reported that

antioxidant activity increase during sauerkraut

fermentation, lactic acid bacteria capable to increase the

bioactive compounds i.e. phenolic and glucosinolate

compounds. Phenolic compounds have the ability to

increase antioxidant activity, furthermore can avoid

degenerative diseases (Murray, 2009), while

sulforaphane is an isothiocyanate derivative that has

antiproliferative, anti-inflammatory, antioxidant, and anti

-cancer activities. The ability to prevent cancer through

DNA protection by modulating enzymes and inhibiting

gene mutations (Romeo et al., 2018). Antioxidant

activity in sauerkraut can inhibit nitric oxide (NO) a

factor that causes inflammation that is one of the

responses in immune cells (Penas et al., 2012).

This research aimed to study the effect of starter

cultures application of L. plantarum and L.

mesenteroides at lower salt fermentation on the

sauerkraut quality.

2. Materials and methods

2.1 Materials

White cabbage (Brassica olerace L. var) used in this

experiment was purchased from the local market.

Cultures of L. mesenteroides FNCC 0023 and L.

plantarum FNCC 0027 were obtained from Food and

Nutrition Culture Collection, Gadjah Mada University.

The cultures were maintained routinely on a MRSB

medium.

2.2 Starter culture preparation

The starter cultures of L. mesenteroides and L.

plantarum were prepared according to Penas et al.,

(2012). A loopful of the culture was inoculated into 7

mL of MRSB medium and incubated at 37oC for 16 hrs.

The culture suspension was harvested by centrifugation

at 6000 rpm for 15 mins. The cells were washed with

sterile distilled water, then put it into a 100 mL of sterile

distilled water with cell density of 106 CFU/mL.

2.3 Sauerkraut fermentation

The fresh cabbage was washed, cut, added with salt

at different concentration (0.5% or 1%), inoculated with

different starter culture (L. plantarum, L. mesenteroides

or the combination) at 20% (v/w), then incubated at

room temperature (28oC) for 5 days. Spontaneous

fermentation with salt at 2% was used as a control. The

obtained sauerkrauts were subjected to evaluation of the

quality i.e. total lactic acid bacteria, pH, total acidity,

total phenolic content and DPPH scavenging activity

analysis. The sulforaphane content analysis was

performed on the selected sauerkraut.

2.4 Sauerkraut quality evaluation

2.4.1 Total lactic acid bacteria

Total lactic acid bacteria were determined according

to Penas et al. (2010). A total of 5 g of the sample was

prepared aseptically to make a sample solution, then

diluted with buffer peptone water into serial dilution.

The diluted sample suspension was poured on MRS Agar

and then incubated at 37oC for 48 hrs.

2.4.2 Total acidity and pH

Total acidity was measured according to Ranggana

(1977) by using direct titration with NaOH solution of

0.1N and phenol-phtalein indicator. Total acidity was

expressed as percentage of lactic acid. pH was measured

by using pH meter (Manual pH meter Micro Bench TI

2100).

2.4.3 Total phenolic content

One gram of sample was extracted in 10 mL of

methanol, centrifuged at 6000 rpm for 20 mins. 0.5 mL

of supernatant was put into the test tube, added with 2.5

mL of 10% Folin Ciocalteau reagent and 2.5 mL of 7.5%

Na2CO3, and incubated at room temperature for 90 mins.

Absorbance was measured at 750 nm with

spectrophotometer (Yang et al., 2007). Gallic acid was

used as a standard. The total phenolic content in

sauerkraut was expressed as mg GAE/g.

2.4.4 DPPH scavenging activity

The extract was prepared with the same procedure of

the total phenolic content analysis. The supernatant was

diluted into 10, 20, 30, 40 and 50 ppm. 4 mL of sample

was added into 1 mL of 0.2 mM diphenyl-1-

picrylhydrazyl radical (DPPH). The mixture was

incubated in the darkroom for 30 mins, then the

absorbance was measured at 517 nm with a

spectrophotometer (Molyneux, 2004). The DPPH

scavenging activity was expressed as IC50.

2.4.5 Sulforaphane content analysis

Sulforaphane was analyzed by using Liquid

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Chromatography-Mass Spectrometry (LC-MS)

according to Kim et al. (2017). Sample preparation was

conducted according to Liang et al. (2006) with the

following procedure: 5 g of the sample was extracted

with methylene chloride, dissolved in acetonitrile and

filtered through a 0.22 µm membrane. The extract was

injected to an HPLC system (Agilent Seris 1200)

connected to electrospray ionization (ESI) with API 400

Q TRAP Mass Spectrometry system. The LC operating

conditions were reversed-phase C18 column in an oven

set at 30oC, mobile phase of 20% acetonitrile in water

then changed linearly to 60% acetonitrile with flow rate

was 1 mL/min. The MS operating conditions were as

follow: ESI positive ion ([M + H] +), ion spray voltage

(5.5 kV), gas (20 psi), nebulisation gas (50 psi), heater

gas (50 psi), high purity nitrogen (N2), heater gas

temperature (550oC), declustering potential (100 V),

entrance potential (10 V), and spectrum range (m / z 100

-1000). Then the sulforaphane content calculation was

done using a standard sulforaphane curve and expressed

as µg/g.

2.5 Statistical analysis

The data were analyzed by analysis of variance

(ANOVA), followed by the LSD test at p<0.05.

3. Results and discussion

3.1 Lactic acid bacteria growth and activity

In sauerkraut fermentation, the lactic acid bacteria

grow and transforms substrates into lactic acid and

others. The lactic acid bacteria growth and activity are

indicated from the differences data of total lactic acid

bacteria, total acidity and pH before and after the

fermentation presented in Table 1 and Table 2. The

addition of 6 log CFU load starter cultures at initial

fermentation increased 2 log cycles during the 5 days

fermentation. This is related to the increase in total

acidity and decreasing pH values during the sauerkraut

fermentation. The pH decreased due to the lactic acid

bacteria produce organic acids and release H+ ion cause

an acidic atmosphere in the fermentation (Goh et al.,

2012).

There were significant (p<0.05) starter culture

differences in the total LAB at the final fermentation,

with the combination starter cultures having the highest

total LAB (Table 1). Combination of the cultures yielded

higher growth than the single culture. The LAB growth

demonstrated is thought to be due to the different

contribution of both cultures, as reported by Plengvidhya

et al. (2007) that L. mesenteroides dominate at the

beginning of fermentation, then L. plantarum and

Lactobacillus brevis continuing the fermentation.

Addition of L. mesenteroides starter culture yielded

higher growth than that of L. plantarum. This may

indicate the different growth ability of the cultures to

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Culture

Total of LAB

Salt (%)  Day 0 Day 5

106 (CFU/mL) 108 (CFU/mL)

L. plantarum 0.5 2.4±0.11 3.4±0.06d

L. mesenteroides  2.7±0.10 2.4±0.10e

L. plantarum + L. mesenteroides  2.3±0.14 5.5±0.12b

L. plantarum 1 2.5±0.01 4.6±0.11c

L. mesenteroides  2.3±0.14 3.1±0.09d

L. plantarum + L. mesenteroides  2.6±0.23 6.6±0.10a

Control (Spontaneous fermentation) 2 2.6±0.23 2.6 x 107±0.23

Table 1. Total Lactic Acid Bacteria (LAB) total acidity before and after in sauerkraut fermentation at different starter cultures

and salt concentrations

The values are expressed as a mean ± SD (n = 3), and values in a column with the same letters are not significantly (P > 0.05)

different.

Culture Salt (%)
Total acidity (%) pH

Day 0 Day 5 Day 0 Day 5

L. plantarum

0.5

0.35±0.02 1.33±0.04c 5.67±0.03 3.69a±0.19

L. mesenteroides 0.37±0.03 1.31±0.01c 5.75±0.12 3.79a±0.20

L. plantarum + L. mesenteroides 0.34±0.01 2.05±0.05a 5.72±0.05 2.60b±0.13

L. plantarum

1

0.37±0.01 1.60±0.03b 5.68±0.02 3.39a±0.06

L. mesenteroides 0.39±0.01 1.51±0.03bc 5.68±0.02 3.46a±0.10

L. plantarum + L. mesenteroides 0.38±0.01 2.11±0.18a 5.72±0.05 2.54b±0.19

Table 2. Total acidity and pH before and after in sauerkraut fermentation at different starter cultures and salt concentrations

The values are expressed as a mean ± SD (n = 3), and values in a column with the same letters are not significantly (P > 0.05)

different.

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maintain a pH gradient at high organic acid

concentration. McDonald et al. (2009) revealed that the

growth of L. mesenteroides stopped when a pH of 5.4 to

5.7 was reached, while the growth of L. plantarum

stopped when pH of 4.6 to 4.8 was reached. In the

sauerkraut fermentation, the initial pH in a range of 5.67

and 5.75. Consequently, the pH shift for L.

mesenteroides growth was lower than that for L.

plantarum. The results of the analysis of variance

showed that the addition of culture and salt treatments

gave a significant effect (P<0.05) on the increasing of

total lactic acid bacteria. Fermentation at 1% salt resulted

higher total LAB than that of 0.5%. Salt can pull out the

juice containing nutrients in the cabbage. Higher salt

concentration, more juice pulled out, consequently more

nutrients are available for the LAB growth. However,

total LAB in sauerkraut control was lower although the

fermentation was carried out at higher salt concentration

Table 1. It may be due to the lower LAB loaded at initial

fermentation in the control without starter culture. Other

researchers also reported that the addition of starter

culture can expedite the fermentation process and

increase total lactic acid bacteria (Beganovic et al., 2011;

Yang et al., 2019).

Addition of starter culture affected significantly on

the total acidity and pH after fermentation at salt 0.5%

and 1.0%. It reflects the LAB produce organic acid

during the fermentation. Those are supported by the data

of pH values, whereby the values at final fermentation

were lower than those at the initial. These chemical

changes are related to the LAB growth during the

fermentation. Total acidity and pH of the fermentation

product at the combination cultures treatment

respectively higher and lower than those at single culture

treatment. This agrees with several researchers reports

that L. mesenteroides produce lactic acid and acetic acid,

which caused pH decreasing. L. plantarum and L. brevis

continuing the fermentation until the pH around 3 (Lu et

al., 2003; Plengvidhya et al., 2007; Swain et al., 2014).

The bacteria oxidize ethanol to acetaldehyde to acetic

acid (Chu and Chen, 2006).

3.2 Antioxidant activity and total phenolic contents

The in vitro DPPH scavenging ability increased after

fermentation of the sauerkraut at all the treatments,

reflected from the lower values of IC50 at after

fermentation than those at before fermentation as

presented in Table 3. Lactic acid bacteria are able to

activate enzymes that having the function of breaking

down the phenolic complex into simple compounds

(Tolonen et al., 2004). Invertase, cellulase and amylase

are able to break complex bonds between phenolic and

other compounds so that increase in total phenolic

content during fermentation (Essawet et al., 2015). The

antioxidant activities correlate to the total phenolic

contents, which naturally present in the cabbage and

increased during the fermentation. Other researchers also

reported that the increase of total phenol in sauerkraut

goes hand in hand with an increase of antioxidant

activity (Ciska et al., 2005; Martinez-Villaluenga et al.,

2012; Penas et al., 2012). The bioactive compounds are

able to convert free radical compounds into more stable

compounds by donating hydrogen atoms and their

aromatic hydroxyl (OH) groups (Dipti et al., 2003).

Both L. plantarum and L. mesenteroides are able to

metabolize phenolic compounds in foods. Surprisingly,

the lowest IC50 values, both at salt 0.5% and 1%, were

found at the addition of L. mesenteroides culture. The

highest increment of total phenolic content occurred in

the addition of L. mesenteroides culture, consistent with

the antioxidant activity.

3.3 Sulforaphane content

The sauerkraut with the highest antioxidant activity

was subjected to sulforaphane content analysis by using

LC-MS. The chromatogram of the sample and standard

are shown in Figure 1. Sulforaphane is a glucosinolate

derivative compound widely found as biologically active

compound in cabbage. Sulforaphane content in the

sauerkraut with- and without L. mesenteroides culture is

presented in Table 4. Sulforaphane content in the

sauerkraut with L. mesenteroides starter culture was

higher than that of the control. This indicates that the

addition of L. mesenteroides culture can increase

myrosinase activity to break down the glucose bonds on

glucoraphanin so that sulforaphane compound is active

as antioxidants. Moreover, it has antiproliferative, anti-

inflammatory and anti-cancer activities (Xu et al., 2005;

Sayed et al., 2014). Sulforaphane has a role in apoptosis

of cell proliferation, cancer evolution and stimulation of

tumor necrosis factor (TNF-α), IL-1, Lipopolysaccharide

(LPS) and in oxidative stress (Suganuma et al., 2011;

Thakur et al., 2014; Nallasamy et al., 2014; Greaney et

al., 2016). Another compound was also detected by the

LC-MS with m/z value of 105 and Rt 1.58 namely 2-

phenethyl isothiocyanate antimicrobial compound

(Abbaoui et al., 2015).

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Product Sulforaphane (µg/g)

Sauerkraut control (Without culture) 776.47±3.21a

Sauerkraut
848.65±2.14b

(L. mesenteroides)

Table 4. Sulforaphane content in sauerkraut

The values are expressed as a mean ± SD (n = 3). The different

letter in the same column indicate a significant difference

between (p<0.05).

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4. Conclusion

The starter cultures application of L. plantarum and/

or L. mesenteroides at lower salt fermentation increased

total lactic acid bacteria, total acidity and decreased pH.

L. mesenteroides resulted in the highest total phenolic

content and the lowest IC50 value. Sauerkraut with the

addition of L. mesenteroides contains sulforaphane

higher than that of control.

Conflict of interest

The authors declare no conflict of interest

Acknowledgments

This work was financially supported through

Professor Research Grant Brawijaya University with

grant number 2571/UN10.F10/PN/2019.

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L. plantarum

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L. mesenteroides 29.89±0.03 71.50±0.20a 152.45±0.31 95.55±2.37c

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RISALAH PENUNTUT ILMU

TASBIH
BERSAMA

TAHMID

JADI+NLAH IA
WIRID HARIANMU

Dr. Abdullaah Jalil

“Jadikanlah ia dari wirid harianmu.”

Daripada Abū Hurayrah , beliau berkata: Rasulullah  bersabda:

“Barang siapa yang menyebut ketika dia memasuki waktu pagi dan

ketika dia memasuki waktu petang [tasbih ini]:

“Maha suci Allah [daripada segala kekurangan], dengan segala

pujian milik-Nya [yang memiliki segala kesempurnaan]”

sebanyak seratus (100) kali,

maka tidak ada seorang pun pada hari kiamat kelak yang telah

mendatangkan sesuatu amalan yang lebih baik daripada apa yang

telah dilakukannya, melainkan seseorang yang menyebut

sepertimana yang disebut olehnya atau lebih berbandingnya.”

T: (Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 2695 [Lafaz
di atas]; (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)),

No. 3469 dan beliau berkata: ( َغرِيب    َصِحيح    َحَسن    َحِديث    َهَذا ); (Abū Dāwud

(275H): Sunan Abī Dāwud), No. 5091 dengan lafaz: (   اْلَعِظيمِ   اللَّهِ   ُسْبَحانَ
 No. 8617 & 8618; (Ibn Ḥibbān ,(Aḥmad (241H): al-Musnad) ;(َوِبَحْمِدهِ

(354H): Ṣaḥīḥ Ibn Ḥibbān), No. 859 & 860; (al-Ḥakim (405H): al-

Mustadrak ʿalā al-Saḥīḥayn), No. 1840 dan beliau berkata: (   َحِديث    َهَذا
 dan lain-lain. [Status: Sahih] Penuntut Ilmu (َصِحيح   َعَلى َشْرطِ  ُمْسِلٍم، َوَلمْ  ُيَخرَِّجاهُ

Daripada Abu Hurayrah , beliau berkata: Rasulullah  bersabda:

“Dua kalimah yang ringan bagi lidah [untuk menyebutnya], berat di

dalam neraca timbangan [di akhirat kelak], dan dicintai oleh Al-

Rāḥmān (Allah Yang Maha Pemurah/ Luas Rahmat-Nya), iaitu:

Maha Suci Allah [daripada segala kekurangan] dengan kepujian

buat-Nya [yang bersifat dengan segala kesempurnaan]; Maha

Suci Allah Yang Maha Agung.”

T: (al-Bukhārī (256H): Ṣaḥīḥ al-Bukhārī), No. 6406, 6682 & 7563;
(Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 2697 [Lafaz di
atas];  (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3467 dan beliau berkata: ( َغرِيب    َصِحيح    َحَسن    َحِديث    َهَذا ) dan lain-lain.[Status:

Sahih – Muttafaq ‘alayh] Penuntut Ilmu

Nota: Zikrullah yang menggabungkan di antara Tasbih dan Tahmid

adalah zikir yang sangat agung.  Majoriti ulama’ mazhab Shafie

menyatakan sunat untuk ditambahkan “َِِوبَِحْمِده” pada tasbih rukuk dan

sujud di dalam solat. Gabungan tasbih dan tahmid merupakan

himpunan bagi sifat-sifat ketuhanan iaitu: Allah maha Suci dari segala

kekurangan (Tasbih) dan Allah bersifat dengan segala kesempurnaan

(Tahmid). (وهللاِأعلم)

Daripada Abū Hurayrah , beliau meriwayatkan bahawa

sesungguhnya Rasulullah  bersabda:

“Barang siapa menyebut:

Maha Suci Allah [daripada segala kekurangan], dengan [segala]

pujian bagiNya [yang memiliki segala kesempurnaan dan

memberi segala kurniaan],

pada , maka dosa-dosanya

akan digugurkan, walaupun ia adalah [banyak] seperti buih-buih

lautan.”

T: (al-Bukhārī (256H): Ṣaḥīḥ al-Bukhārī), No.6405 [Lafaz di atas]; (al-
Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No. 3466 dan

beliau berkata: ( َصِحيح    َحَسن    َحِديث    َهَذا ) & 3468; (al-Nasāʿī (303H): al-Sunan

al-Sughrā / al-Mujtabā min al-Sunan), No. 1354; (Ibn Mājah (273H):
Sunan Ibn Mājah), No. 3812; (Mālik (179H): al-Muwaṭṭaʾ - Riwayat
Yahya al-Laythi), No. 487; (Aḥmad (241H): al-Musnad), No. 7949 &
10305 dan lain-lain. [Status: Sahih] Penuntut Ilmu

Daripada Abū Dharr [al-Ghifārī] , beliau meriwayatkan bahawa:

Sesungguhnya Rasulullah  ditanya: “Apakah kata-kata yang

paling utama/afdal [di sisi Allah]?.”

Baginda  bersabda: “Kalam (zikrullah) yang telah dipilih Allah

untuk para malaikat-Nya atau para hamba-Nya, iaitu:

Maha Suci Allah [daripada segala kekurangan], dengan segala

pujian bagi-Nya [yang memiliki segala kesempurnaan dan

memberi segala kurniaan].”

T: (Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No.2732 [Lafaz
di atas] & 2733; (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-

Tirmidhī)), No. 3593 dan beliau berkata: ( َصِحيح    َحَسن    َحِديث    َهَذا ); (Aḥmad

(241H): al-Musnad), No. 20812, 20918 & 21018; (al-Ḥakim (405H): al-

Mustadrak ʿalā al-Saḥīḥayn), No. 1779 dan beliau berkata: (   َحِديث    َهَذا
ُيَخرَِّجاهُ   َوَلمْ   ُمْسِلٍم،  َشْرطِ   َعَلى   َصِحيح   ); (al-Nasāʿī (303H): al-Sunan al-Kubrā), No.

10591 & 10592; (al-Bazzār (292H): al-Baḥr al-Zakhkhār bi Musnad al-
Bazzār), No. 3967 dan lain-lain. [Status: Sahih] Penuntut Ilmu

Tasbih bersama Tahmid adalah zikrullah yang sangat utama kerana

ia menghimpunkan sifat ketuhanan: (i) Suci daripada segala

kekurangan dan (ii) Memiliki segala kesempurnaan.

Daripada Jābir , beliau meriwayatkan bahawa Nabi  bersabda:

“Barang siapa yang mengucapkan:

Maha suci Allah [daripada segala kekurangan], Yang Maha

Agung, dengan segala kepujian bagiNya [yang memiliki segala

kesempurnaan dan memberi segala kurniaan],

akan ditanam sepohon kurma baginya di syurga.”

T:  (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3464 [Lafaz di atas] dan beliau berkata: ( ََل نَ ْعرِفُُه  َهَذا َحِديث  َحَسن  َغرِيب  َصِحيح ،
) :No. 3465 dan beliau berkata & (ِإَلَّ ِمْن َحِديِث أَِبي الزُّبَ ْيِر، َعْن َجاِبرٍ   َحَسن    َحِديث    َهَذا
-No. 826 & 827; (al ,(Ibn Ḥibbān (354H): Ṣaḥīḥ Ibn Ḥibbān) ;(َغرِيب

Ḥakim (405H): al-Mustadrak ʿalā al-Saḥīḥayn), No. 1780 dan beliau

berkata: ( َُهَذا َحِديث  َصِحيح  َعَلى َشْرِط ُمْسِلٍم، َوَلْم ُيَخرَِّجاه) & 1820; (al-Nasāʿī (303H):

al-Sunan al-Kubrā), No. 10590; (Abū Yaʿlā al-Mawṣilī (307H): Musnad
Abī Yaʿlā al-Mawṣilī), No. 2233 dan lain-lain. [Status: Sahih atau
Hasan] Penuntut Ilmu

Daripada Abu Dharr [Al-Ghifari] , beliau meriwayatkan bahawa:

“Sesungguhnya Rasulullah  melawat beliau atau Abu Dharr 

sendiri yang pergi melawat Baginda Rasulullah , dan beliau

berkata: Demi ayahku dan ibuku untuk mu wahai Rasulullah1,

apakah kata-kata yang paling dicintai Allah?. Baginda  bersabda:

“Apa yang Allah telah pilih untuk para malaikatnya, iaitu:

Maha Suci Tuhanku dengan segala pujian bagiNya, Maha Suci

Tuhanku dengan segala pujian bagiNya.”

T: (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3593 [Lafaz di atas] dan beliau berkata: (  َهَذا َحِديث  َحَسن  َصِحيح);(al-Ḥakim

(405H): al-Mustadrak ʿalā al-Saḥīḥayn), No. 1779 dan beliau berkata:

ُيَخرَِّجاهُ ) َوَلْم  ُمْسِلٍم،  َشْرِط  َعَلى  َصِحيح   َحِديث   -al-Nasāʿī (303H): al-Sunan al) ;(َهَذا

Kubrā), No. 10592 dan lain-lain. Penuntut Ilmu

1
 Kata-kata ““Demi ayahku dan ibuku untuk mu wahai Rasulullah” adalah

merupakan satu bentuk gaya bahasa Arab bagi menunjukkan adab
memuliakan (al-tawqīr) dan menghormati (al-iḥtirām), dan ia bukanlah satu
bentuk sumpah (al-yamīn).

Daripada Abū Dharr al-Ghifārī , beliau berkata:

Rasulullah  bersabda (kepadaku): “Tidakkah kamu mahu aku

memberitahu kamu tentang kata-kata yang paling dicintai Allah?.”

Aku berkata: “Wahai Rasulullah, beritahulah kepadaku tentang

kata-kata yang paling dicintai Allah.”

Baginda  bersabda: “Sesungguhnya kata-kata yang paling dicintai

Allah ialah:

Maha suci Allah [daripada segala sifat kekurangan/ sifat-sifat

makhluk] bersama pujian bagiNya [yang bersifat dengan segala

sifat kesempurnaan/ ketuhanan].”

T: (Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 2733 [Lafaz
di atas]; (al-Bazzār (292H): al-Baḥr al-Zakhkhār bi Musnad al-Bazzār),
No. 3967; (Ibn Abi Shaybah (235H): Musannaf Ibn Abi Shaybah), No.
29909 & 36052; (Ibn 'Abd al-Barr (463H): al-Tamhid), No. 932 dan
lain-lain. [Status: Sahih] Penuntut Ilmu

Daripada Anas bin Mālik , beliau berkata: Rasulullah  bersabda:

“Apabila [tidur] malam hari mengalahkan engkau dari bersusah

payah [bangun mengerjakan ibadah], dan terdapat musuh yang

engkau tidak dapat berjihad melawannya, dan terdapat harta yang

engkau tidak mampu menginfaqkanya, maka perbanyakkan

sebutan [zikir]:

Maha suci Allah [daripada segala sifat kekurangan/sifat-sifat

makhluk] bersama pujian bagiNya [yang bersifat dengan segala

sifat kesempurnaan/ ketuhanan].

Maka sesungguhnya ia (memperbanyakkan zikir ini) adalah lebih

baik daripada gunung emas dan perak yang engkau infaqkan di

jalan Allah.”

T: (Tamām al-Rāzī (414H): Fawā'id Tamām al-Rāzī), No. 313 [Lafaz
di atas]. Penuntut Ilmu

Daripada Ummu al-Mu’minīn Sayyidatina Juwairiyah binti al-Ḥārith ,

beliau meriwayatkan bahawa:

Sesungguhnya Nabi  telah keluar dari sisinya pada waktu pagi

setelah melakukan solat Subuh dan pada ketika itu beliau sedang

berada di masjid (tempat solat/beribadah di dalam) rumahnya.

Kemudian Baginda  pulang ke rumahnya ketika waktu duha dan

beliau masih duduk [beribadah] di dalam rumahnya.

Maka Baginda  bertanya: “Engkau masih berada di dalam

keadaan [beribadah] sejak aku keluar tadi?.”

Beliau menjawab: “Ya.”

Baginda Nabi  pun bersabda: “Sesungguhnya aku telah menyebut

empat kalimah sebanyak tiga kali selepas keluar dari sisimu

sebentar tadi; jika ia ditimbang dengan apa yang telah engkau

sebutkan [daripada zikrullah] sejak hari ini, maka ia adalah lebih

berat [ganjarannya], iaitu:

Maha suci Allah, bersama pujian buat-Nya, sebanyak bilangan

makhluk ciptaan-Nya, sehingga mencapai keredaan-Nya, seberat

arash-Nya dan sebanyak kalimah-kalimah-Nya.

T: (Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 2729 [Lafaz
di atas]; (al-Tirmidhī (279H): al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)),

No. 3555 dan beliau berkata: ( َصِحيح    َحَسن    َحِديث    َهَذا ); (al-Nasāʿī (303H):

al-Sunan al-Sughrā / al-Mujtabā min al-Sunan), No. 1352 dan lain-
lain. [Status: Sahih] Penuntut Ilmu

Daripada Sayyidatina ʿĀ’ishah , beliau berkata:

“Rasulullah  pernah memperbanyakkan sebutan:

Maha suci Allah, bersama pujian bagi-Nya, aku memohon

keampunan daripada Allah dan aku bertaubat kepada-Nya.”

Aku berkata: “Wahai Rasulullah, aku melihat Tuan

memperbanyakkan sebutan: ( ),

[apakah sebabnya]?.”

Baginda  bersabda: “Tuhanku telah memberitahuku bahawa

sesungguhnya aku akan melihat satu alamat/ tanda pada umatku.

Apabila aku telah melihat tanda tersebut, maka aku

memperbanyakkan sebutan: ( ). Dan

sesungguhnya aku telah melihatnya (tanda tersebut):

Apabila datang pertolongan Allah dan kemenangan (semasa

engkau wahai Muhammad berjaya menguasai negeri Makkah),

Ia adalah Fath Makkah (Pembukaan Kemenangan ke atas Makkah)

[20 Ramadan, tahun ke-8 Hijrah];

Dan engkau melihat manusia masuk dalam agama Allah beramai-

ramai; Maka ucapkanlah tasbih dengan memuji Tuhanmu dan

mintalah ampun kepada-Nya, sesungguhnya Dia amat menerima

taubat.”

T: (Muslim (261H): al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 487 [Lafaz
di atas]; (Aḥmad (241H): al-Musnad), No. 23514 dan lain-lain. [Status:
Sahih] Penuntut Ilmu

Sebahagian ulama’ menyatakan bahawa, zikir:

patut diperbanyakkan oleh seseorang apabila tiba usia tuanya

(khususnya 60 tahun ke atas berdasarkan kalendar Hijrah) dan

dirasakan hampir kewafatannya.

Design: Freepik.com


 *Corresponding author.

Email: widiastuti.setyaningsih@ugm.ac.id

eISSN: 2550-2166 / © 2020 The Authors. Published by Rynnye Lyan Resources

  Food Research 4 (4) : 1344 - 1350 (August 2020)
  Journal homepage: http://www.myfoodresearch.com

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Consumers’ willingness to pay for functional rice: a survey from Indonesia

1Annur, N.D., 1Nugrohoningtyas, B.S.H., 2Rodríguez Dodero, M.C. and 1,*Setyaningsih, W.

1Department of Food and Agricultural Product Technology, Faculty of Agricultural Technology, Gadjah

Mada University, Jalan Flora, Bulaksumur, 55281, Yogyakarta, Indonesia
2Department of Analytical Chemistry, Faculty of Sciences, University of Cadiz, Campus de Excelencia

Internacional Agroalimentario (CeiA3), Campus del Rio San Pedro, 11510 Puerto Real, Cádiz, Spain

Article history:

Received: 2 March 2020

Received in revised form: 3

April 2020

Accepted: 8 April 2020

Available Online: 26 April

2020

Keywords:

Functional rice,

Willingness to pay,

Melatonin,

Consumer studies,

Indonesia

DOI:
https://doi.org/10.26656/fr.2017.4(4).095

Abstract

Rice, especially the pigmented varieties, contains a higher level of melatonin (N-acetyl-5-

methoxytryptamine), which is used in treatment for sleeping disorders and for improving

mood. It has potent antioxidant properties, anti-obesity, and anti-inflammatory, thus

potential as the basis for functional food development. The purpose of the study was to

examine how the various rice attributes and demographic characteristics affect the

willingness to pay of Indonesian consumers on functional rice. Multi-Factor Categorical

Design (MFCD) and Balanced Incomplete Block Design (BIBD) have been used to study

multiple non-quantitative factors, including different rice varieties and health benefits

information on the label (x1, 3 levels: white rice, brown rice-label, and red rice-label),

price (x2, 2 levels: low and high), and rice producers (x3, 3 levels: international brand,

established national brand, and new national brand). Data collection was administered

through an online questionnaire survey to 204 respondents, living in four major

Indonesian islands: Java, Bali, Sumatra, and the Moluccas. The results showed that despite

the health benefits of the melatonin contained in the whole brown and red rice, Indonesian

consumers still preferred conventional white rice over the aforementioned rice varieties.

Price was recognized as the main attribute affecting the selection of functional rice, whilst

rice producers gave less impact on willingness to pay. The results indicated that cultural

value, consumers’ knowledge of melatonin, consumers’ health status, and consumers’

income were the sources of heterogeneity in consumers’ willingness to pay for functional

rice.

1. Introduction

There has been a noticeable expansion in the global

food market over the past decade. Food, which

previously eaten to satisfy hunger and to provide

nutrients for the body, nowadays has been marketed with

additional health benefits. This novel food, labeled as a

functional food, prevents nutrition-related diseases and

improves the physical and mental well-being of the

consumers (Siró et al., 2008). The growing interest

among consumers who believe that food improves health

and quality of life have raised potential markets for

functional food.

To date, there are several definitions for functional

foods that ranged from the very simple to the more

complex. Extracting the summary of twenty-six different

definitions of functional food, four general concepts are

identified: the nature of food, health benefits, functions,

and regular consumption. Furthermore, a working

definition of functional food was formulated: “A

functional food is, or appears similar to, a conventional

food. It is part of the standard diet and is consumed on a

regular basis, in normal quantities. It has proven health

benefits that reduce the risk of specific chronic diseases

or beneficially affect target functions beyond its basic

nutritional functions (Doyon and Labrecque, 2008).

Rice (Oryza sativa) is the third most grown cereal

crop in the world. In Indonesia, rice is the utmost staple

food with a yearly consumption of more than 46,000 KT

(FAO, 2017). Hence, rice is extremely important, not

only to satisfy hunger but also to provide nutrients for

the population of Indonesia. Several health-benefited

substances have been identified in rice and these include

melatonin (Setyaningsih et al., 2014). Melatonin (N-

https://orcid.org/0000-0002-4108-0946

https://orcid.org/0000-0002-4316-8888

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acetyl-5-methoxytryptamine) is an indoleamine that is

synthesized from the essential amino acid L-tryptophan.

It has various essential activities in the body that gives

positive health advantages. Melatonin is involved in the

regulation of circadian rhythms and sleep-wake patterns;

therefore, it is helpful in limiting sleep disorders due to

jet lag and shift work (Spiegelhalder et al., 2017). It is

used for the treatment of insomnia and it increases total

and quality of sleep time (Ferracioli-Oda et al., 2013).

Concomitantly, melatonin has been shown to improve

mood in the context of resynchronization of the altered

circadian rhythms (Lanfumey et al., 2013). Additionally,

the compound has also been linked to a wide range of

functions, including antioxidants (Bonnefont-Rousselot

and Collin, 2010), anti-obesity (Szewczyk-Golec et al.,

2017), and anti-inflammation (Mauriz et al., 2013).

The level of melatonin decreases gradually in each

step of rice production, particularly after milling

processes to remove the bran layer of rice grain. The

whole grain (brown) rice, as well as pigmented (red and

black) varieties contain higher levels of melatonin than

the polished (white) grain. The level of melatonin in

these unpolished rice grains is maintained in the final

product because there is no bran removal process

(Setyaningsih et al., 2014; Setyaningsih et al., 2016).

Henceforth, consumption of whole grain (brown, red,

and black) rice has additional functional benefit.

Two major characteristics, sensory and non-sensory,

have been identified as factors that contribute to

consumers’ food choices. Sensory characteristics,

especially the taste, have been claimed to be the most

critical variables directing consumers’ food choice

(Verbeke, 2006; Urala and Lӓhteenmӓki, 2007). While

non-sensory characteristics such as brand, claim, price

(Ares et al., 2010), and convenience (Urala and

Lӓhteenmӓki, 2003) also likely to affect the consumers’

food choice.

The notion that there may be individual differences

in the extent to which they are likely to buy products

with functional properties (Frewer et al., 2003),

determines factors that influence consumers’ willingness

to buy functional food in Indonesia is important. This

research examined the influence of different levels of

information through the acceptance and willingness to

pay using a survey. Therefore, the aims of this study

were to study how the various rice attributes and

demographic characteristics affect the willingness to pay

of Indonesian consumers on functional rice.

2. Materials and methods

2.1 Participants

A total of 204 participants lived in Indonesia’s main

islands, namely Sumatra, Java, Bali, and the Moluccas,

partook the online survey. Non-probability sampling

with convenience choice and snowball sampling was

used in this study. The age of participants was chosen

between 20 and 55 years old because a person with that

range of age was responsible for food grocery shopping

in the household. The participants used their electronic

devices to complete the online questionnaire.

2.2 Questionnaire and research design

The consumer data were collected through an online

consumer questionnaire survey. Before being

administered, the initial version of the questionnaire was

validated on a pilot sample of 10 respondents which two

of them were experts. The final version of the

questionnaire consisted of a structured and unstructured

questionnaire. The questionnaire was divided into four

parts.

The participants filled in a questionnaire on their

willingness to pay for functional rice over multiple non-

quantitative factors. Three attributes were used in this

study: label (x1, 3 levels), price (x2, 2 levels), and rice

producers (x3, 3 levels). The attributes and levels used in

the study are summarized in Table 1. Considering the

number of product attributes and levels, a multi-factor

categorical design generated 18 functional rice profiles.

These profiles were presented to consumers using

pictures on the online questionnaire (Figure 1).

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Attribute Levels Description of levels

Type of
Rice

3 1. Regular: White rice

2. Functional: Brown rice labelled with a

3. Functional: Red rice labelled with a

Price 2 1. Low

2. High

Rice
Producers

3 1. International brand

2. Established national (Indonesian) brand

3. New national brand

Table 1. Rice product attributes and level considered for

willingness to pay analysis

Figure 1. Some examples of rice labels used in the survey

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The picture depicted a rice label which contains the

brand name, producer, rice variety, and claim for

melatonin’s health benefit, product weight, and price.

Consumers could also see the appearance of rice product

through transparent packaging. A rating was applied,

requesting respondents to rate each picture with a metric

willingness to pay in the scale of 1 to 7 (1 = No, I will

not buy at all, 7 = Yes, I will always buy).

Prices were set according to what observed in the

market for polished (white), whole grain (brown), and

pigmented (red) rice products. The two alternatives

differed in terms of the price of white, brown and red

rice grains were as follows: 11,100 IDR/kg and 19,950

IDR/kg; 24,075 IDR/kg and 36,990 IDR/kg; 13,500

IDR/kg and 44,990 IDR/kg respectively.

To get a clear understanding regarding the

willingness to pay of rice consumers when alternatives

were provided, six rice products out of 18 profiles were

presented to each participant using a Balanced

Incomplete Block (BIB) design (ISO 2011). The

participants were then required to evaluate the six rice

products on the basis of the willingness to pay in a way

as a consumer evaluating some products on the market

shelf. The BIB design was employed because it was not

advisable to rank all the 18 functional rice profiles in one

assessment. Therefore, a subset of samples is selected so

that, in the BIB design, every sample and all possible

pairs of two samples were evaluated in an equal number

of times. From the initial 18 functional rice profiles

(t=18), a subset of six profiles (k=6) was chosen. The

BIB design generated 51 blocks (b=51) of six profiles.

Every sample was replicated 17 times (r=17) and each

pair of samples was evaluated 5 times (I=5). This design

was repeated four times. A ranking test is more

appropriate over the scoring to assess this aspect.

Respondents were asked to rank all of the six-point scale

profiles (1 = I am willing to purchase, 6 = I am less

willing to purchase).

The third part of the questionnaire included a list of

queries to analyze respondents’ attitudes towards food

consumption. The perception of healthy eating habits and

lifestyle was tested by providing questions related to

their agreement level on this issue (using a 7- and 5-box

scale). The consumption frequency of polished white

rice, whole-grain or brown rice, pigmented red and black

rice was asked by asking respondents to indicate if

specific statements reflected their habits. In addition, the

respondents were asked to choose the statement that

reflects their sleeping disorder in which refers to

melatonin deprivation.

The last part of the questionnaire investigated the

sociodemographic characteristics of the respondents.

Age, gender, marital status, origin and place of living,

occupation, educational level, housing asset, and

household purchase frequency were asked. Table 2

compares respondents from the survey and the

Indonesian populations based on demographic variables.

Compared with national data, the data collected in this

online survey was a reasonably representative sample.

2.3 Data analysis

To understand better which rice attributes affect

consumers’ willingness to pay, a one-way ANOVA

analysis had been applied with Friedman-type statistic

and Fischer’s LSD was applied. The statistical analyses

were performed using STATGRAPHICS Centurion XVI

(Statpoint Technologies, Inc., USA).

3. Results and discussion

3.1 Willingness to pay analysis

The willingness to pay survey explores how

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Variable
Respondents from

the survey
Indonesia

Island
  Java 53.92% 52.13%

  Bali 6.37% 1.63%

  Sumatra 21.56% 8.82%

  The Moluccas  18.13% 1.11%

Age
  Between 20 and 30 years old 80.88% 43.55%

  Between 31 and 40 years old 14.21% 34.04%

  Between 41 and 55 years old 4.90% 23.40%

Gender
  Male 38.72% 50.50%

  Female 61.27% 49.50%

Marital status
  Single 76.47% 99.98%

  Married 23.53% 0.02%

Occupation
  Private employee 24.02% -

  Undergraduate student 44.61% 2.45%

  Entrepreneur 8.33% 10.34%

  Civil worker 8,82% 1.72%

  Housewife 2.45% -

  Unemployed 1.96% 10.00%

Education
  Primary and secondary school 0.98% 40.36%

  High school 15.68% 37.49%

  University degree  83.33% 58.47%

Income
  Low and middle level 89.21% 80.00%

  High level 10.78% 20.00%

Table 2. Demographic characteristics of the survey

participants and the Indonesian populations

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Indonesian consumers value rice attributes and make

their functional rice choices. Result in Figure 2 suggests

that Indonesian consumers’ willingness to pay was

affected by the price, producer, and type of rice, while

the presence of melatonin’s health benefits on the label

did not contribute a significant effect on their willingness

to pay. Although the rice consumers in four islands

significantly preferred polished white rice over the other

types of rice, people in the Moluccas had a higher

willingness to pay for polished white rice than those in

Java, Bali, and Sumatra.

Indonesian consumers were most likely to buy rice at

a lower price. Consumers in the Moluccas had the

highest willingness to pay for rice at a low price while

consumers in Sumatra had the lowest. The difference

response might occur due to the difference in the

regional minimum wage. On average, the regional

minimum wage in Sumatra is higher than in the

Moluccas (SI, 2017).  People with higher incomes are

more likely to afford the higher price of functional rice.

Thus, the consumers in Sumatra were less willing to pay

for the rice products at a low price than the consumers in

the Moluccas.

In terms of rice producers, there was no significant

difference between the new and the established national

(Indonesian) producers for Indonesian consumers.

Consumers in Java, Bali, Sumatra, and the Moluccas

preferred national than the international rice producers.

Interestingly, a positive willingness to pay for the

international producer was discovered in Bali. This

finding indicates that the Balinese were more open to the

international market. It was a fair result taking into

consideration that Bali is the island of Indonesia with the

highest international tourists.

3.2 Interaction of attributes affecting willingness to pay

functional rice

The price could likely influence the consumers to

purchase a rice product. In this study, the relationship

between price and types of rice on the willingness to pay

was examined in the four islands. The result showed that

regardless of the price, Indonesian consumers are more

likely to prefer white rice over brown rice with a health

claim (Figure 3). From the previously reported studies,

Indonesian consumers have a significant preference for

whiter or more polished rice products due to producing

better palatability characteristics (Unnevehr et al., 1992;

Swastika, 2012). It is general knowledge in Indonesia

that there are hurdles to the consumption of brown rice

since the grain is considered as poor-quality rice. The

brown grain was considered to have a hard texture,

chewy, and not appealing appearance (Mohan et al.,

2017). Moreover, the willingness to pay for brown rice

could also be associated with cultural values. The lack of

awareness among Indonesian consumers on the benefit

of brown rice might influence their willingness to pay.

The result in Figure 3 indicates that consumers in

Java, Bali, and the Moluccas would be more willing to

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Figure 2. Influence of rice attributes on consumers’ willingness to pay in Java, Bali, Sumatra, and the Moluccas islands for

functional rice

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pay for red rice with functional properties provided that

the price was low. In addition, at a low price, the

willingness to pay for the white and red rice was not

significantly different (p < 0.05). This result could imply

that consumers would buy functional red rice if the price

was as low as conventional rice. The finding is relevant

to a survey conducted in Denmark and England. The

consumers expected functional foods to have the same

price as conventional foods (Jonas and Beckmann,

1998). Another explanation is that the Indonesian

consumer could not identify melatonin as a functional

property on functional rice. Henceforth, they would not

be willing to pay a higher price for functional rice if they

are not convinced of the benefit of the product.

3.3 Effect of demographic on consumers’ willingness to

pay

The influence of demographic provided further

insight into consumers’ willingness to pay. Table 3

reveals that age, gender, marital status, occupation, and

education levels did not significantly account for the

willingness to pay (p > 0.05) of Indonesian consumers

for functional rice. On the other hand, income had a

significant impact on consumers’ willingness to pay (p <

0.05).

Although it has been reported that consumers care

more about their health and take preventive action when

growing older (Ares et al., 2010), there was only a

moderate relation between the age of Indonesian

consumers and willingness to pay for functional rice

(p=0.064). With respect to gender, a previous study

reported that women had a more favorable interest in

functional food than men (Verbeke, 2005). However, this

generalization could not be applied to Indonesian

consumers. As well as the gender, the willingness to pay

for the functional rice was not affected by the level of

education. A former study reported that respondents with

higher levels of education have only a slightly more

positive attitude towards functional foods (Urala and

Lӓhteenmӓki, 2007).

Interestingly, Indonesian respondents with high-level

income were willing to pay more for functional rice

compared to low and medium level income. This

suggests that the additional price associated with

functional rice with health benefits were more affordable

for higher-income consumers.

3.4 Consumer preference towards functional rice

products in Indonesia

The preference experiment explores how consumers

value and make trade-offs among the selected attributes.

Table 4 presents the ranking results of Indonesian

consumers’ willingness to pay for rice with a different

type of rice, price, and producer. Product with lower rank

showed that it was more preferred by the consumers.

Indonesian consumers in four islands ranked white rice

with both low and high prices, and both new and

established Indonesian brands as their top preference.

There was no significant difference in rating for

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Figure 3. Interaction of price and type of rice on consumers’ willingness to pay for functional rice.

No Demographic Profile ANOVA (p<0.05)

1 Age 0.064

2 Gender 0.192

3 Marital status 0.242

4 Occupation 0.644

5 Education 0.309

6 Income 0.038*

Table 3. ANOVA summary of demographic profile on

consumers’ willingness to pay

* indicates significant at p<0.05

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established Indonesian brands and new Indonesian

brands (LSD < 40.17). The preference for red and brown

rice with both new and established Indonesian bran was

the same if the price was low. Whereas, red and brown

rice products at a high price, regardless of the producer,

were least preferred by consumers.

The Indonesian consumers preferred the national

(new or established) brand over the international one. A

previous study revealed a similar result for the Italian

consumer (Ares et al., 2010; Annunziata and Vecchio,

2013).  This interesting finding opens new functional

rice market opportunities for Indonesian producers. The

importance of brand familiarity needs to be emphasized.

On top of that, the most effective strategy to make

Indonesian consumers choose functional rice over the

conventional one is by reducing the price of functional

rice products.

4. Conclusion

The findings from this study provide interesting

corroboration on how Indonesian consumers in four

different islands appraise functional rice. Although they

generally preferred conventional white rice, Indonesia

consumers’ willingness to pay for functional rice was

significantly affected by the price. Another variable, rice

producers, also had relative importance to the

willingness to pay, which the consumers preferred the

national over international producers. This finding opens

potential opportunities to reinforce the Indonesian

producer on functional rice.

Conflict of interest

The authors declare no conflict of interest.

Acknowledgments

Widiastuti Setyaningsih thanks financial support

through Innovative Research Grant No. 677/FTP-UGM/

KU/2017 from Faculty of Agricultural Technology,

Gadjah Mada University, Indonesia.

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ii

COVID-19:

IMPLICATION, IMPACT AND SOLUTION

e-Proceedings of:

3rd International Seminar on Islam and Science 2020

PUBLISHER

USIM Press, Universiti Sains Islam Malaysia

(USIM) Nilai, Negeri Sembilan.

2020

iii

Copyright

Copyright © Persatuan Kakitangan Akademik USIM (PKAUSIM), Universiti Sains

Islam Malaysia (USIM), Nilai, 71800 Negeri Sembilan.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval

system, or transmitted in any form, or by any means, electronic, mechanical,

photocopying, recording or otherwise, without the prior permission of the publisher.

First Published in 2020 by

Penerbit USIM

Universiti Sains Islam Malaysia

Bandar Baru Nilai, 71800, Nilai

Negeri Sembilan, Malaysia

Email: pej.penerbitan@usim.edu.my

Website: www.penerbit.usim.edu.my

Phone: +606-798 8226/6749

Perpustakaan Negara Malaysia

Cataloguing-in-Publication Data

International Seminar on Islam and Science 2020,

Secretariat SAIS 2020, Persatuan Kakitangan Akademik USIM

(PKAUSIM), Universiti Sains Islam Malaysia (USIM), Nilai, 71800 Negeri Sembilan.

15 October 2020

e-ISBN: 978-967-440-836-7

1. Siti Rubaini Mat

2. Syaza Azhari

3. Mohd Adil Mufti Mohamad Shamsuddin

4. Roslee Ahmad

5. Ahmad Kamel Mohamed

6. Hussien ‘Azeemi Abdullah Thaidi

7. Azman Ab Rahman

8. Nuradli Ridzwan Shah Mohd Dali

iv

3rd INTERNATIONAL SEMINAR ON

ISLAM AND SCIENCE 2020

(SAIS 2020)

COVID-19:

IMPLICATION, IMPACT AND SOLUTION

Organized by:

Persatuan Kakitangan Akademik USIM (PKAUSIM)

In Collaboration with:

International Halal and Fatwa Centre (IFFAH)

&

Fakulti Syariah dan Undang-Undang (FSU)

Date: 15 October 2020

Platform: MSTeams, USIM Nilai,

Negeri Sembilan, Malaysia.

559

KEPERLUAN FATWA PELABURAN DANA MASJID BAGI KELESTARIAN
FUNGSI SERTA PERANAN MASJID: SATU ANALISA

Asharaf Mohd. Ramlii, Abdullaah Jalilii, Norman Hamdaniii, Asmaddy Harisiv & Mohd
Aizuddin Abd. Azizv

I (Corresponding author). Pensyarah, Fakulti Ekonomi dan Mualamat, Universiti Sains Islam Malaysia

(USIM). asharaf@usim.edu.my
ii Pensyarah. Fakulti Ekonomi dan Mualamat, Universiti Sains Islam Malaysia (USIM).

abdullaah@usim.edu.my
iii Pensyarah. Fakulti Ekonomi dan Mualamat, Universiti Sains Islam Malaysia (USIM).

nhamdan@usim.edu.my
ivPensyarah. Fakulti Ekonomi dan Mualamat, Universiti Sains Islam Malaysia (USIM).

hasmaddy@usim.edu.my

v Guru Bahasa (Halaqah), Pusat Pengajian Teras, Universiti Sains Islam Malaysia. aizuddin@usim.edu.my

Abstrak

Pada masakini terdapat 6,368 buah masjid dan 17,640 surau di seluruh Malaysia yang secara
langsung menunjukkan potensi besar yang dimiliki oleh kedua-dua institusi ini di dalam
pembangunan ekonomi khususnya bagi masyarakat Islam. Terdapat masjid-masjid yang
mempunyai dana yang mencecah ratusan ribu malah jutaan ringgit yang dikumpulkan melalui
kutipan dana yang berbentuk umum dan khusus. Namun begitu, tiada fatwa atau garis panduan
Shariah yang menjadi panduan kepada ahli jawatankuasa masjid di dalam mengembangkan lagi
dana terbabit melalui aktiviti yang berbentuk penjanaan pendapatan dan pelaburan yang boleh
menampung perbelanjaan pelbagai aktiviti masjid. Melihat kepada senario semasa, penjanaan
pendapatan dan pelaburan dana masjid amatlah kritikal bagi memastikan kelestarian peranan dan
fungsi masjid yang pelbagai serta memerlukan sokongan kewangan yang mapan. Hasil-hasil yang
diperolehi dari aktiviti pelaburan dana masjid akan dapat mengurangkan kebergantungan
institusi masjid terhadap dana yang disalurkan oleh kerajaan atau Majlis Agama Islam Negeri.
Justeru, amatlah penting fatwa atau garis panduan Shariah berkaitan dengan  penjanaan
pendapatan dan pelaburan dana masjid dikeluarkan. Kajian ini menggunakan kaedah
penyelidikan perpustakaan dan penelitian data sekunder berkaitan dengan keperluan dan asas-
asas hukum berkaitan dengan penjanaan pendapatan dan pelaburan dana masjid.. Dapatan
daripada kajian ini diharapkan menjadi panduan pihak-pihak berkepentingan yang berkaitan
dengan pengurusan dan pentadbiran masjid terutamanya Majlis Agama Islam Negeri (MAIN)
di dalam menyediakan fatwa atau garis panduan Shariah berkaitan dengan penjanaan pendapatan
dan pelaburan dana masjid.

Kata Kunci: Dana masjid, Penjanaan Pendapatan dan Pelaburan, Fatwa

560

PENDAHULUAN

Terdapat masjid-masjid pada masa kini yang mempunyai dana yang banyak mencecah
jutaan dan ratusan ribu ringgit yang dikumpulkan melalui kutipan dana yang berbentuk
umum dan khusus. Namun begitu, tiada fatwa atau garis panduan Shariah yang menjadi
panduan kepada ahli jawatankuasa masjid di dalam mengembangkan lagi dana terbabit
seterusnya menjana pendapatan melalui aktiviti yang berbentuk pelaburan yang akan
menjamin kelestarian dana masjid bagi menampung perbelanjaan pelbagai aktiviti
masjid. Sebelum menjalankan aktiviti-aktiviti yang berbentuk pelaburan, sistem
perakaunan masjid sesebuah masjid perlulah teratur dan sistematik bagi memastikan
risiko-sisiko ketidakpatuhan Shariah dapat dielakkan. Terdapat dua risiko Shariah yang
utama mungkin berlaku sekiranya aspek perakaunan masjid tidak teratur iaitu yang
pertama adalah kemungkinan berlakunya percampuran dana umum dan dana khusus,
dan yang kedua ialah risiko percampuran dana khusus dan dana khusus yang lain
sekiranya kesemua dana tersebut diletakkan di dalam satu rekod perakaunan sahaja.
Maka hanya masjid-masjid yang telah mematuhi kriteria-kriteria yang ditetapkan sahaja
yang akan diberikan kebenaran untuk membuat pelaburan bagi memastikan aspek
pematuhan Shariah dapat dikawal. Melihat kepada senario semasa, pelaburan dana
masjid amatlah kritikal bagi memastikan kelestarian peranan dan fungsi masjid yang
pelbagai serta memerlukan sokongan kewangan yang mapan. Hasil-hasil yang
diperolehi dari aktiviti pelaburan dana masjid akan dapat mengurangkan
Kebergantungan institusi masjid terhadap dana yang disalurkan oleh kerajaan atau
Majlis Agama Islam Negeri. Justeru, amatlah penting suatu model baharu pelaburan
dana masjid yang tidak sekadar mematuhi asas-asas Shariah tetapi dapat memastikan
kelestarian dana masjid dibentuk.

Dana Masjid

Dana masjid adalah merujuk kepada pendapatan masjid yang boleh diperolehi melalui
dua sumber utama iaitu sumber pendapatan yang berbentuk am dan khusus (Asharaf
et.al., 2013). Sumber dana masjid yang berbentuk am atau umum terdiri daripada
peruntukan umum, sumbangan berkala, sumbangan tidak berkala dan keuntungan
aktiviti (Hairunnizam, Nor Ghani, Jaafar & Sanep, 2009). Bagi hasil-hasil yang
dikumpulkan di dalam dana am, ianya boleh dibelanjakan secara umum tanpa tujuan
khusus. Manakala dana khusus masjid pula diperolehi melalui dana bertujuan tertentu
seperti dana untuk membeli peralatan pembesar suara masjid dan dana untuk membeli
permaidani baru masjid. Dana bertujuan khusus ini kebiasaannya diadakan di dalam
suatu tempoh tertentu bagi mengumpulkan wang bagi jumlah yang tertentu. Apabila

561

telah sampai tempoh masa dan jumlah wang yang dikehendaki berjaya dikumpul maka
tabung terbabit akan ditutup. Kedua-dua kategori dana am dan khusus ditunjukkan
dalam Gambarajah 1.

Gambarajah 1: Kategori Pendapatan Masjid

Sumber dana masjid yang berbentuk umum seperti yang ditunjukkan di dalam
Gambarajah 1 terdiri daripada peruntukan umum, sumbangan berkala, sumbangan
tidak berkala dan keuntungan aktiviti. Peruntukan umum adalah berupa dana atau
tabungan yang tidak khusus kepada kegunaan-kegunaan tertentu. Sumbangan berkala
pula merangkumi hasil kewangan yang diperolehi melalui potongan gaji oleh individu
ahli kariah atau orang perseorangan yang lain samada bulanan atau tahunan.
Sumbangan tidak berkala boleh didapati daripada tabarru’ atau derma, wakaf dan hibah.
Ianya adalah merupakan sumber dana tradisi yang diperolehi oleh masjid terutamanya
tabung-tabung pada hari Jumaat dan dua hari raya iaitu Hari Raya Aidilfitri dan Hari
Raya Aidilfitri. Selain menerima bantuan dan sumbangan melalui tabungan-tabungan
yang diwujudkan, terdapat juga pihak pengurusan masjid yang memperolehi
pendapatan melalui hasil sewa aset wakaf masjid, keuntungan jualan, pulangan
pelaburan dari akaun simpanan dan yuran program.

562

Dana khusus masjid pula diperolehi melalui dana bertujuan tertentu seperti dana
untuk membeli peralatan pembesar suara masjid dan dana untuk membeli permaidani
baru masjid. Dana bertujuan khusus ini kebiasaannya diadakan di dalam suatu tempoh
tertentu bagi mengumpulkan wang bagi jumlah yang tertentu. Apabila telah sampai
tempoh masa dan jumlah wang yang dikehendaki berjaya dikumpul, maka tabung
terbabit akan ditutup.

Kedudukan kewangan masjid dipengaruhi oleh pelbagai faktor antaranya ialah
status sama ada masjid atau surau, didirikan sembahyang Jumaat ataupun tidak,
kepelbagaian aktiviti dan lokasi. Menurut kajian yang dibuat oleh Hydzulkifli, Mohd
Yazid & Noraini (2015), faktor yang menyumbang kepada peningkatan pendapatan
sesebuah masjid didorong oleh faktor lokasi serta faktor pengurusan aktiviti masjid.
Masjid yang berada berhampiran dengan bandar atau pekan, masjid yang terletak
berdekatan taman-taman perumahan atau masjid yang aktif dalam penganjuran
aktivitinya didapati mempunyai pendapatan yang lebih tinggi berbanding masjidmasjid
lain. Kajian oleh Mohd Yahya et al. (2012) mendapati simpanan tunai institusi masjid di
negeri Perak adalah sebanyak RM7.8 juta bagi 241 buah masjid. Dapatan kajian ini
disokong oleh Hydzulkifli, Mohd Yazid & Noraini (2015) yang telah mendapati bahawa
dari sudut aset pula secara keseluruhan terdapat masjid yang terletak di Kubang Pasu
Kedah yang mempunyai jumlah aset sebanyak RM1 juta merangkumi nilai pasaran
hartanah (bangunan dan tanah) dan juga simpanan wang tunai.Ini menunjukkan bahawa
institusi masjid berupaya untuk mengumpulkan dana yang amat besar dan berpotensi
untuk dilaburkan bagi menjamin kelestarian dana tersebut bagi menampung aktiviti-
aktiviti masjid.

Perbelanjaan Dana Masjid

Perbelanjaan dana masjid pula boleh dikategorikan kepada tiga kategori iaitu
perbelanjaan yang berbentuk kemasyarakatan (ijtima’i), pengurusan (idari) serta
penjanaan pendapatan dan pelaburan (tijari dan istithmari) (Asharaf et.al., 2013) seperti
yang ditunjukkan di dalam Gambarajah 2.

Perbelanjaan ijtima’i seperti yang ditunjukkan di dalam Gambarajah 2 adalah
merupakan keutamaan fungsi dan peranan institusi masjid sebagai tempat masyarakat
setempat menjalankan ibadat, mendalami ilmu-ilmu agama secara percuma, pusat
komuniti dan lain-lain. Manakala perbelanjaan idari adalah merujuk kepada penggunaan
dana bagi operasi masjid seperti pembayaran bil utiliti dan bayaran upah pembersihan
masjid. Perbelanjaan tijari dan istithmari pula hanya melibatkan kepada masjid-masjid
yang telah mempunyai lebihan dana yang telah dibelanjakan bagi menampung aktiviti
ijtima’i dan idari.

563

Memandangkan aktiviti-aktiviti tijari dan istithmari terdedah kepada risiko
keuntungan dan kerugian, pihak JKM selaku pemegang amanah dana masjid perlulah
mempunyai garis panduan Shariah yang jelas.

Gambarajah 2: Kategori Perbelanjaan Dana Masjid

Pengurusan dan Perakaunan Dana Masjid di Malaysia

Pengurusan institusi umat Islam seperti masjid dan surau di Malaysia, adalah di bawah
bidang kuasa MAIN sepertimana yang diperuntukkan didalam Jadual Kesembilan
Perlembagaan Persekutuan (Artikel 74 dan 77) (Ahmad Ibrahim, 1997). Peruntukan ini
memberi kuasa sepenuhnya kepada kerajaan negeri melalui MAIN untuk mentadbir dan
mengurus masjid termasuklah tanah dan dana-dana yang dimilik oleh institusi masjid.
Kerajaan negeri telah meluluskan enakmen-enakmen negeri bagi mentadbir dan
mengurus masjid-masjid seperti Seksyen 88 Enakmen Pentadbiran Undang-Undang
Islam 1991 Negeri Pahang yang menyatakan bidang Majlis Ugama Islam Negeri (MUIP)
yang merupakan pemegang amanah masjid (MUIP,1999) dan Seksyen 93, Enakmen
Pentadbiran Agama Islam (Perak) 2004 dan Kaedah 3, 4 yang memperincikan tentang
peranan Ahli Jawatankuasa Masjid di dalam mengurus masjid (Mohd Yahya et.al., 2014)

564

Pihak MAIN pula boleh memberikan kuasa kepada pihak Ahli Jawatankuasa Masjid
terutamanya kepada Bendahari untuk menguruskan dana masjid sepertimana yang
diamalkan di kebanyakan negeri. Namun begitu, di dalam menguruskan dana-dana
masjid pihak AJM perlulah mematuhi fatwa atau garis panduan Shariah yang telah
ditetapkan oleh pihak MAIN (Asharaf et.al., 2014). Ini adalah bertujuan supaya setiap
aktiviti yang melibatkan kutipan dan perbelanjaan masjid mematuhi asas-asas Shariah
yang telah ditetapkan.

Siti Alawiah et al. (2008) menunjukkan masih terdapat kelemahan dalam amalan
pengurusan kewangan masjid di seluruh Malaysia misalnya dari aspek sistem kawalan
belanjawan di mana masjid tidak menyediakan belanjawan tunai sebagai rujukan
pengurusan kewangan, tidak membuat laporan lengkap mengenai kutipan dan
perbelanjaan dana sedekah dan sebagainya. Dari aspek perakaunan masjid pula Norman
et.al., (2013) telah mengutarakan tentang risiko Shariah yang akan berlaku sekiranya
berlaku percampuran dana umum dan khusus. Terdapat juga risiko Shariah lain yang
akan berlaku sekiranya dana khusus bercampur dengan dana khusus. Seterusnya adalah
dicadangkan supaya perakaunan masjid sedia ada yang berasaskan kepada perakaunan
berasaskan perniagaan ditukar kepada perakaunan berasaskan dana. Dengan adanya
sistem perakaunan yang patuh Shariah akan memudahkan pihak masjid untuk terlibat
di dalam aktiviti pengembangan dana melalui instrumen pelaburan.

Penjanaan Pendapatan Dan Pelaburan Dana Masjid

Penjanaan pendapatan dana boleh ditakrifkan sebagai aktiviti untuk menambah dana
atau kewangan sesebuah institusi. Manakala pelaburan pula boleh didefinisikan sebagai
penggunaan wang atau dana bagi menghasilkan pulangan pada masa hadapan. Dari
perspektif Islam pula, pelaburan membawa pengertian yang lebih luas mencakupi
semua aktiviti untuk mewujudkan keuntungan ekonomi dan sosial mengikut ketetapan
syariat. Ternyata kedua-dua istilah iaitu penjanaan pendapatan dan pelaburan
membawa maksud yang perlu difahami dan dibezakan.  Walaupun kedua-dua istilah
bertujuan untuk mendapatkan keuntungan namun pelaburan lebih bersifat mapan
(jangka panjang). Manakala konsep penjanaan pendapatan boleh berlaku dalam jangka
pendek atau yang bersifat ad-hoc seperti penajaan dari pihak luar, sumbangan wang dan
penganjuran pelbagai  program yang bersifat keuntungan.

Isu berkaitan pelaburan dana masjid ada dibincangkan oleh Jaafar et al. (2010),
Mohd Yahya et al. (2012) dan Hydzulkifli et.al., (2015), mereka mengenal pasti terdapat
segelintir masjid yang mempunyai dana terkumpul yang besar nilainya serta tidak
dibelanjakan pada tempat yang sepatutnya tetapi hanya dilaburkan pada produk
pelaburan yang pasif seperti akaun simpanan dan akaun pelaburan bank yang secara

565

purata menghasilkan pulangan 5 peratus hingga 7 peratus setahun sahaja. Menurut
Abdullah (2009) masalah `pelaburan pasif’ ini berlaku disebabkan oleh faktor kerenah
birokrasi terhadap prosedur kewangan sehingga ada masjid yang berbangga dengan
simpanan di bank sedangkan pada hakikatnya para penderma mahu wang mereka
dibelanjakan untuk tujuan pengimarahan masjid.

Dalam membicarakan aspek pelaburan dana masjid, Sapawi et.al., (2017) telah
menyatakan tentang keperluan kepada hukum pelaburan dan pengembangan dana
masjid. Ini adalah bertujuan untuk memastikan pelaburan yang dijalankan mematuhi
aspek-aspek Shariah yang telah ditetapkan. Namun begitu, adalah didapati pihak MAIN
belum mengeluarkan fatwa berkaitan dengan pelaburan dan pengembangan dana
masjid. Begitu juga dengan garis panduan atau parameter Shariah yang jelas bagi
memudahkan pihak institusi masjid melaburkan dana masjid bagi tujuan pengembangan
dana tersebut yang hasilnya akan disalurkan semula bagi kelestarian dana untuk
kemaslahatan ummah.

Masjid tidak seharusnya berperanan sebagai pusat ibadah semata-mata. Sejarah
peradaban Islam telah membuktikan bahawa masjid telah menjadi pusat ibadat,
pendidikan, pertahanan, pentadbiran dan tidak terkecuali sebagai pusat ekonomi. Sesuai
dengan tuntutan masyarakat dan kos operasi yang semakin meningkat maka pihak
pengurusan masjid perlu memikirkan bentuk-bentuk pendapatan yang dapat dijana
oleh pihak masjid bagi menjamin agar masjid terus dapat melaksanakan peranan
utamanya.

Fatwa Berkaitan Penjanaan Pendapatan Dan Pelaburan Dana Masjid Berasaskan
Wakaf

Sebagaimana yang telah dinyatakan di dalam Gambarajah 1 pendapatan masjid terdiri
dari sumber khusus dan umum termasuklah sedekah dan wakaf. Namun begitu, melalui
sorotan literatur yang dijalankan tidak terdapat fatwa atau garis panduan hukum
Shariah berkaitan dengan penjanaan pendapatan dan pelaburan dana masjid bagi dana
umum yang bercampur di dalamnya dana sedekah, sumbangan berkala dan tak berkala,
dan wakaf.

Fatwa yang dikeluarkan oleh Majmak Fiqh Islami di Oman, pada 6-11 Mac 2004M
bersamaan 14-19 Muharram 1425H hanya menyentuh isu yang berkaitan dengan
pelaburan dana masjid yang berasaskan kepada wakaf yang menyatakan bahawa;
“Pelaburan harta waqaf adalah mengembangkan harta waqaf, samada pokok ataupun
keuntungannya melalui pelaburan yang dibenarkan oleh syarak.”

566

Oleh itu, terdapat beberapa syarat dan garis panduan pelaburan harta waqaf yang telah
digariskan oleh Majmak Fiqh Islami:

(a) Aktiviti pelaburan dilakukan dalam lingkungan yang dibenarkan oleh
syarak.

(b) Mempelbagaikan bentuk-bentuk pelaburan bagi mengurangkan risiko
kerugian serta mengambil pendekatan-pendekatan terbaik bagi menjamin
kelangsungan harta waqaf tersebut seperti takaful, kajian ekonomi dan
perjanjian.

(c) Memilih jenis-jenis pelaburan yang kurang risiko kerugian tetapi berpotensi
besar untuk meraih keuntungan.

(d) Pelaburan yang dijalan itu perlulah sesuai dengan jenis harta tersebut.
Sekiranya ia adalah ain atau harta wakaf itu sendiri seperti tanah, janganlah
hingga hilang pemilikannya, dan jika ianya wang, ia boleh dilaburkan dalam
pelbagai bentuk seperti mudhārabah.

(e) Makluman berkala tentang aktiviti-aktiviti waqaf yang dijalankan.
Berdasarkan kepada keputusan dan saranan Majmak Fiqh Islami ini, jelas
menunjukkan bahawa aktiviti pelaburan ke atas dana masjid di dalam
bentuk harta waqaf adalah dibenarkan oleh syarak.

Penetapan hukum keharusan melaburkan dana masjid di dalam bentuk wakaf yang telah
diputuskan oleh Majmak Fiqh Islami boleh dijadikan asas bagi menentukan hukum
pelaburan dana masjid yang turut mengandungi dana yang diperolehi dari sedekah serta
sumbangan berkala dan tidak berkala.

Asas Hukum Bagi Aktiviti Tijari Dan Istithmari (Penjanaan Pendapatan Dan
Pelaburan) Dana Masjid

Asas Shariah Bagi Aktiviti Tijari Masjid

Secara prinsip umumnya, masjid bukanlah sebuah entiti komersial yang bertujuan untuk
mencari keuntungan melalui aktiviti Tijari. Namun begitu, keperluan bagi kelestarian
pengurusan masjid dan kelangsungan peranan dan fungsinya, masjid pada hari ini
memerlukan kekuatan kewangan bagi menjalankan aktiviti-aktivitinya. Oleh kerana itu,
terdapat keperluan bagi pihak masjid untuk menggunakan sebahagian dari dana masjid
sebagai modal bagi terlibat dalam aktiviti tijari dan seterusnya menjana pendapatan
daripada aktiviti-aktiviti tersebut. Keuntungan yang diperolehi akan digunakan bagi
melaksanakan fungsi ijtima’i dan idari masjid.

567

Persoalan pertama yang perlu diselesaikan adalah:
(a) Adakah pihak pengurusan masjid mempunyai autoriti bagi menggunakan

sebahagian wang yang disumbangkan kepada masjid bagi aktiviti Tijari? Jika
boleh, berapa banyak yang dibenarkan?

(b) Jika berlaku kerugian, maka siapakan pihak yang perlu menanggung
(menjamin) kerugian tersebut?

(c) Apakah mekanisma yang boleh diwujudkan bagi menanggung kerugian
tersebut?

(d) Apakah aktiviti-aktiviti yang dibenarkan bagi aktiviti Tijari?

Apakah Masjid Mempunyai Kebenaran Atau Autoriti Bagi Melaburkan Dana Masjid
Bagi Aktiviti Tijari

Harta yang disumbangkan kepada masjid terdapat dalam dua bentuk: wang dan bukan
wang. Harta bukan wang yang diterima oleh pihak masjid adalah merupakan harta
wakaf kerana masjid adalah sebuah institusi wakaf. Pihak pengurusan masjid bertindak
sebagai nazir atau mutawalli harta wakaf bagi harta kategori ini.

Harta dalam bentuk wang yang diterima oleh pihak masjid berkemungkinan
ditakyifkan sebagai sedekah, hibah/hadiah atau wakaf. Dan pihak pengurusan masjid
memainkan peranan sebagai wakil bagi dana masjid sepertimana yang ditunjukkan di
dalam Gambarajah 4.

Gambarajah 4: Takyif Shar’ie Bagi Wang Yang Diberikan Kepada Masjid

Gambarajah 4 menunjukkan bahawa pihak pengurusan mempunyai dua peranan utama
iaitu pengurus bagi harta wakaf dan wakil bagi dana kewangan masjid. Pengurus dan

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wakil perlulah bertindak sepertimana yang disyaratkan oleh pihak penyumbang – sama
ada sumbangan tersebut adalah sumbangan umum atau khas.

Oleh kerana tiada dokumen atau rujukan yang dapat digunakan bagi menjelaskan
kaedah penggunaan dana masjid, maka kaedah penggunaan dana masjid adalah
berdasarkan:

(a) Lafaz yang disebutkan oleh penderma; jika tiada maka ia berdasarkan;
(b) Tujuan atau nama tabung masjid yang menerima sumbangan tersebut; jika

tiada maka ia berdasarkan
(c)  Uruf pengurusan dana masjid.

Maka jika ketiga-tiga elemen lafaz, nama tabung dan uruf pengurusan dana
masjid tidak menyebut tentang kelayakan pihak pengurusan masjid untuk melaburkan
dana masjid, maka pihak pengurusan masjid perlu mencari mekanisma bagi
mewujudkan kebenaran dari pihak penyumbang untuk melaburkan dana masjid.
Cadangan: mewujudkan polisi penggunaan dana masjid dengan menyatakan
sebahagiannya digunakan untuk tujuan pelaburan. Hujah bagi penglibatan masjid di
dalam aktiviti penjanaan dan pelaburan dana masjid (tijari dan istithmari) pada waktu
ini: uruf dan maslahah.

PENUTUP

Melalui penjelasan-penjelasan yang telah diutarakan, dapatlah disimpulkan bahawa
penjanaan pendapatan dan pelaburan dana masjid pada masakini amat penting bagi
kelestarian dana bagi membiayai segala aktiviti yang dijalankan. Berpandukan kepada
asas-asas hukum yang berlandaskan kepada uruf dan maslahah serta ta’yif shari’e yang
telah dikemukakan, maka keharusan penjanaan pendapatan dan pelaburan dana masjid
diharapkan akan memacu perkembangan ekonomi umat Islam melalui institusi masjid.

RUJUKAN

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Aizuddin Abdul Aziz. (2013). Pengurusan Masjid. Wisdom Publication Nilai:
Negeri Sembilan.

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Abdul Wahab Azhar. (2008). Financial Management of Mosques in Kota Setar Distrrict:
Issues and Challenges. Retrieved from
http://etd.uum.edu.my/1247/1/Azhar_Abdul_Wahab.pdf. 7 June 2013.

Ahmad Puhad Bin Alim & Siti Roddiah Binti Abdullah. 2010. Audit Pengurusan Masjid :
Kajian Di Daerah Pasir Puteh, Kelantan. Fakulti Pendidikan, Universiti Teknologi
Malaysia.

Asharaf Mohd. Ramli, Abdullaah Jalil, Norman Hamdan, Asmaddy Haris, & Mohd.
Aizuddin Abdul Aziz. (2009). Kerangka Pengurusan Ekonomi Dan Kewangan
Masjid: Satu Analisa. Paper presented at the Islamic Economics System (iECONS
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Asharaf Mohd. Ramli, Abdullaah Jalil, Norman Hamdan, Asmaddy Haris, & Mohd.
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Wisdom Publication Nilai: Negeri Sembilan.

Asharaf Mohd Ramli, Abdullaah Jalil, Norman Hamdan, Asmaddy Haris, & Mohd
Aizuddin Abd. Aziz. (2014). Fatwa-fatwa Berkaitan Pengurusan Ekonomi dan
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Hairunnizam Wahid, Nor Ghani Md Nor, Jaafar Ahmad dan Sanep Ahmad. (2009).
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Husnul Rita & Nor Saadah. (2014). Pengurusan Tabung Masjid ke Arah Pembangunan
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Hydzulkifli Hashim Omar, Mohd Yazid Isa & Noraini Yusuff. (2015). Pengurusan
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Jaafar Ahmad, Sanep Ahmad, Mariani Ab. Majid &Hairunnizam Wahid. (t.t.). Dana dan
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Joni Tamkin Borhan & Che Zarrina Saari. (2003). Pembangunan Ekonomi Masjid. Dlm.
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