Achmad Zulfikar Siregar, Mhd Amalan Pasaribu, Nurlaily Kamilah Daulay, Purnama Wahyuni MS

Youtube Creative Content As A Source Of Income From Islamic Business Ethics

Introduction

Youtube creative content as a source of income from islamic business ethics. Explore how Indonesian YouTubers monetize creative content, examining its alignment with Islamic business ethics. Discover channels that ignore ethical principles with negative content.

Abstract

The increasingly fierce business competition, especially at the global Revised level, not only requires business actors to always be vigilant and Accepted creative, but also has an unfavorable impact on the environment and human benefit. This phenomenon implicates the many actions of business people tend to ignore the principles of business ethics. This study aims to discover how YouTube creative content is used as a source of income by Youtubers Community from Indonesia and to find out its accordance with Islamic business ethics. The subjects in this research are Indonesia YouTubers whose Youtube channels have been monetized and have more than 100,000 subscribers. Data was collected through observation and documentation. Data was analysed using qualitative analysis by describing events and relating them to Islamic business ethics. The results of the study found that there are some YouTubers who ignore some principles of business ethics in Islam by posting negative content (obscenities, vulgar videos, and pranks), namely: Jess No Limit, Frost Diamond, namely: Ricis Official, Atta Halilintar, Rans Entertaiment, Baim Paula, GEN HALILINTAR.

Review

This paper tackles a highly relevant and timely topic: the ethical implications of YouTube creative content as a source of income, specifically viewed through the lens of Islamic business ethics. In an era of burgeoning digital economies and increasing global business competition, the study's focus on how online content creators navigate financial gain while adhering to ethical principles, particularly within a specific religious framework, is commendable. The research aims to understand how Indonesian YouTubers monetize their content and assess its conformity with Islamic business ethics, addressing a significant gap in the literature regarding digital entrepreneurship and religious ethical frameworks. The methodology outlined in the abstract indicates a qualitative approach, utilizing observation and documentation of monetized Indonesian YouTube channels with over 100,000 subscribers. While this method allows for an in-depth exploration of content and its ethical dimensions, the presentation of the results in the abstract raises several clarity issues. The abstract states that "some YouTubers ignore some principles of business ethics in Islam by posting negative content (obscenities, vulgar videos, and pranks), namely: Jess No Limit, Frost Diamond, namely: Ricis Official, Atta Halilintar, Rans Entertaiment, Baim Paula, GEN HALILINTAR." The syntactical structure here is highly ambiguous, making it unclear whether the second list of YouTubers (Ricis Official et al.) also falls under the category of those ignoring ethical principles or if they are intended as counter-examples. If the former, it is a very strong and potentially controversial claim that requires rigorous, transparent substantiation in the full paper detailing specific content and the violated ethical principles. For future iterations or the full paper, several areas could strengthen the research. Firstly, the clarity of the results section in the abstract needs significant refinement to precisely convey which YouTubers exemplify adherence to or deviation from Islamic business ethics. Secondly, the paper would benefit from a more explicit articulation of the specific Islamic business ethics principles (e.g., honesty, justice, avoidance of *gharar* or *haram*) used as the analytical framework for evaluation. Detailing the methodology further, such as the criteria for content sampling, the duration of observation, and how "negative content" was operationally defined, would enhance the study's rigor. Finally, while naming specific channels provides concrete examples, a more thematic discussion of content types and their ethical implications, alongside these examples, would offer broader insights applicable beyond individual cases.

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