Irwan Efendi, Randiga Febrian Murni Azalea, Intan Melani Putri, Angga Dwi Pratama

Potential For Religious Tourism: Pasarehan Mbah Mas Moch. Saleh

Introduction

Potential for religious tourism: pasarehan mbah mas moch. Saleh. Explore religious tourism potential at Pasarehan Mbah Mas Moch. Saleh in Banyuwangi, a key figure in East Java's Islamic history, offering spiritual & historical learning.

Abstract

The spread of Islam in Banyuwangi has a long history that needs to be re-examined, there are many stories that have developed in society about several figures who played an important role in the spread of Islam in Banyuwangi, one of which is Mbah Mas Moh Saleh who is said to be known as a teacher of great scholars in East Java, and Mbah Mas Saleh who is also known as a spiritual advisor to the Banyuwangi regent at that time. The greatness of Mbah Mas Saleh is less well known among the wider community, only a few elderly people know the figure of Mbah Mas Saleh. Therefore, we are interested in raising the story of Mbah Mas Saleh who is said to have a great influence on the spread of Islam in Banyuwangi and East Java, by studying the relics of Mbah Mas Saleh which can be used as historical learning based on religious tourism. This study sees opportunities in the field of tourism. This study uses interview methods and qualitative methods with a historical approach. The data used comes from various secondary sources (literature studies).

Review

This paper, titled 'Potential For Religious Tourism: Pasarehan Mbah Mas Moch. Saleh,' proposes an intriguing exploration into the historical spread of Islam in Banyuwangi through the lens of a less-publicized figure, Mbah Mas Moh Saleh. The stated aim is commendable: to re-examine and elevate the narrative of a significant historical and spiritual leader, described as a teacher to prominent scholars and an advisor to the local regent. By focusing on Mbah Mas Saleh's relics and influence, the study seeks to leverage this historical narrative for educational purposes, specifically envisioning its integration into religious tourism. This approach offers a valuable contribution to both local history preservation and the development of cultural tourism in East Java. Methodologically, the abstract indicates the use of 'interview methods and qualitative methods with a historical approach.' However, it subsequently states that 'The data used comes from various secondary sources (literature studies).' This presents a notable ambiguity; if interviews were conducted, they would constitute primary data, directly contradicting the exclusive reliance on secondary sources. For a study aiming to uncover 'less well known' stories and assess 'potential for religious tourism,' a more robust and clearly defined empirical base, possibly incorporating dedicated fieldwork or ethnographic observation, would significantly strengthen its findings. The current description leaves the reader unclear about how the 'interview methods' are integrated or if they are merely planned for future work. Despite the methodological clarity needed regarding data acquisition, the research topic itself holds substantial merit for academic discourse and regional development. Uncovering and re-telling the stories of influential historical figures like Mbah Mas Saleh is crucial for cultural heritage and identity. To fully realize the 'potential for religious tourism,' future iterations of this research would benefit from a more explicit framework for evaluating tourist appeal, infrastructure, and community engagement. Overall, this paper serves as an important initial step in highlighting a significant, yet overlooked, piece of Banyuwangi's spiritual and historical landscape, laying groundwork for further, more empirically grounded investigations.

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