INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2542

www.rsisinternational.org

The Success of Malaysian Asnafpreneurs through Spiritual Capital

and Access to Zakat Microfinancing

Nurul Najibah Zainal

, Nooramira Ghazali

, Wan Mohd Khairul Firdaus Wan Khairuldin

, Siti Aisyah

Sabri

, Nurul Farhana Azmi

Faculty of Contemporary Islamic Studies (FKI), University Sultan Zainal Abidin (UniSZA), Gong

Badak Campus, 21300 Kuala Nerus, Terengganu, MALAYSIA

Faculty of General Studies and Advance University Sultan Zainal Abidin (UniSZA), Gong Badak

Campus,21300 Kuala Nerus, Terengganu, MALAYSIA

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100204

Received: 10 November 2025; Accepted: 20 November 2025; Published: 04 December 2025

ABSTRACT

Malaysian Muslim communities show varied views on entrepreneurship among asnaf, yet many infopreneurs

achieve upward mobility in business. This study explains common attributes of successful asnafpreneurs, the

contribution of zakat microfinancing and ʿamil institutions to their trajectories, and the position of Islamic law

on economic participation. This conceptual paper employs an explanatory, library based approach. Data

collection used structured literature searches and purposive selection of authoritative sources, including

classical and contemporary fiqh texts, fatwa resolutions, Shariah governance standards, program guidelines of

zakat institutions, policy documents, and peer reviewed articles indexed in major databases. Data were

analyzed through doctrinal legal analysis, thematic synthesis, and narrative comparison guided by maqasid al

shariah and inclusive finance frameworks, with cross reading of Malaysian practice and relevant regional

cases. Results indicate shared success factors grounded in spiritual capital, including religiosity, purposeful

intention, self discipline, and resilience that translate into prudent financial behavior and customer trust.

Externally, access to zakat microfinancing, notably revolving qard al hasan, asset provision, mentoring, and

aftercare, expands working capital, enables productive asset acquisition, and supports formalization and

growth, although challenges persist in market volatility, capability gaps, and uneven business skills. From an

Islamic law perspective, asnafpreneurs possess full legal capacity in muamalat and may engage in

entrepreneurship provided Shariah requirements are observed and income and practices remain halal. The

paper concludes that integrating spiritual capital with structured, Shariah compliant zakat microfinancing is a

significant driver of business success and warrants scaled access, targeted capability building, inclusive

support, and systematic monitoring.

Keywords: Asnafpreneurs; Islamic law, Malaysia, Spiritual capital, Zakat microfinancing

INTRODUCTION

Islam situates economic life within a coherent ethical architecture of muamalat where justice, honesty, and the

protection of wealth are pursued through lawful contracts and social transfers that advance public

welfare(Shaukat et al., 2024). Within this normative frame, zakat is not confined to consumptive relief(Othman

et al., 2021). When deployed for productive aims it can expand working capital, enable acquisition of basic

equipment, and underwrite capability building for eligible recipients who pursue self-employment in micro and

small enterprises(Widiastuti et al., 2021). In Malaysia, where Islamic affairs are administered at the state level

within a federal system, zakat institutions increasingly experiment with instruments such as revolving qard al

hasan, asset provision, mentoring, and post disbursement support that are intended to move beneficiaries from

subsistence to stable enterprise activity(Sadr, 2014). Parallel to these institutional developments, spiritual

capital, understood as faith informed dispositions and routines that cultivate intention, trustworthiness,

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2543

www.rsisinternational.org

discipline, and resilience, is increasingly recognized as an intangible yet actionable driver of prudent financial

behavior and customer trust among micro entrepreneurs(Neubert et al., 2017a).

Current conditions nonetheless present significant headwinds for asnafpreneurs. Micro and small firms

continue to face persistent credit gaps, high-cost capital, and barriers to formalization that limit scale and

productivity gains(Ribeiros et al., 2024). Asnaf, by definition, encounter additional constraints that include

income insecurity, limited collateral, and social stigma, all of which dampen investment horizons and elevate

perceived risk among potential partners and lenders(Hamid et al., 2024). In response, several zakat institutions

have bundled finance with capability building through training, mentoring, market access activities, and simple

digital tools(Ishak et al., 2025). Yet outcomes remain uneven across sectors and jurisdictions. Some programs

report improved survival rates and revenue stabilization, while others observe rapid dissipation of funds and

equipment underuse(Ammari et al., 2025). Program learning is also hard to compare across states because

documentation standards, disclosure practices, and monitoring indicators are heterogeneous(Van den Berghe et

al., 2024). These mixed results suggest that instruments and support are necessary but insufficient without a

clearer account of how values are translated into daily business routines and how governance safeguards

preserve the sanctity and developmental purpose of zakat(Nasution, 2025).

Two interrelated problems motivate this study. First, finance centered program designs often under specify how

spiritual capital is cultivated, assessed, and reinforced at the firm level(Sovak, 2024a). Without explicit

mechanisms that connect values to routines such as regular recordkeeping, stock rotation, cash separation

between household and business, and customer service discipline, similar financial inputs can yield divergent

outcomes among beneficiaries who appear comparable at baseline(Baryła-Matejczuk et al., 2020). Second,

fragmentation across states produces inconsistent rules on eligibility verification, tamlik versus use rights,

documentation requirements, aftercare intensity, and grievance handling(Hussain, 2021). In the absence of

minimum standards for plain language disclosures and redress, scalability and public accountability are

weakened and beneficiaries who move between districts face costly administrative friction(Nashirudin et al.,

2025). Addressing these problems requires a synthesis that links values, instruments, and governance in a

single explanatory account that is sensitive to Malaysia’s federal institutional landscape(Kamaruddin &

Hanefah, 2021).

The existing literature provides important but partial insights. Studies on Islamic social finance and asnaf

entrepreneurship emphasize the roles of capital, training, and monitoring, and document positive cases of

graduation from assistance to selfreliance through microenterprise development(YUSFIARTO et al., 2025).

Research on spirituality and entrepreneurship associate’s religiosity and ethical orientation with perseverance,

financial prudence, and trust based customer relationships, yet often treats spirituality as background culture

rather than an analytically distinct productive resource that can be operationalized through routines and simple

metrics at firm level(Haddoud et al., 2025). Legal and doctrinal discussions affirm full legal capacity in

muamalat and outline permissibility parameters for productive zakat, including the requirements of tamlik, the

scope of use rights, and fiduciary duties of administrators, but they provide limited guidance on how these

norms should inform the concrete design of instruments, aftercare, and beneficiary protection in the Malaysian

context(Mustofa et al., 2025). There is also scarce cross state synthesis that connects policy documents,

program guidelines, and practice notes with measurable enterprise behaviors and outcomes.

Against this backdrop, the article pursues three objectives. It synthesizes common success attributes among

Malaysian asnafpreneurs with particular attention to spiritual capital as a productive asset that shapes cash

handling, recordkeeping, supplier relations, and market conduct. It analyzes how access to and design of zakat

microfinancing, together with mentoring and post disbursement support, influence enterprise trajectories from

start up through consolidation, focusing on instrument fit, behavioral expectations, and the pacing of aftercare.

It clarifies the normative boundaries for productive use of zakat from an Islamic law perspective by discussing

eligibility, ownership transfer and use rights, disclosure obligations, and beneficiary safeguards, and it derives

practical implications for program governance and interstate alignment.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2544

www.rsisinternational.org

The expected contributions are both conceptual and practical. Conceptually, the article advances a

complementary mechanism in which spiritual capital and zakat microfinance reinforce one another. Spiritual

capital lowers behavioral risk and increases the credibility of borrowers and grantees, while purpose-built zakat

instruments provide a Shariah consistent financial base that allows disciplined behaviors to compound into

durable outcomes(Lucey, 2019). This mechanism offers a simple explanation for why similar cash inputs

produce different results across cohorts and points to the routines through which values are enacted daily(Tsai

& Peng, 2025). Practically, the article proposes action-oriented guidance on instrument selection and fit, plain

language disclosures, tapered aftercare that moves from intensive coaching to milestone-based check ins, and a

minimal set of monitoring indicators that any state can implement without complex systems, while preserving

the noncommercial intent and sanctity of zakat. These proposals seek to improve comparability, facilitate

pooled learning, and strengthen public trust.

The remainder of the paper proceeds in five parts. The next section reviews the conceptual building blocks of

spiritual capital, muamalat, and productive zakat within Malaysia’s institutional setting. The methods section

details the librarybased search strategy, selection criteria, and the document and theory analysis used to extract

and interpret evidence. The results and discussion then address three research questions on success attributes,

financing effects, and normative governance, and integrate these findings into a coherent explanation of how

spiritual capital and zakat microfinance interact in practice. A subsequent section develops programmatic and

policy implications, including suggested minimum standards for disclosures, grievance handling, and

indicators that support interstate alignment while allowing local adaptation. The conclusion summarizes key

takeaways and sets an agenda for future empirical research that can test the proposed mechanisms with field

data and strengthen evidence for scale.

RESEARCH METHODOLOGY

This conceptual, library-based study focused on Malaysia. From January to March 2025, we ran structured

searches in Scopus and Google Scholar and manually retrieved documents from official portals of state zakat

institutions and relevant national agencies(Malik, 2025). Bilingual keywords included zakat microfinancing,

asnaf entrepreneur, spiritual capital, qard al hasan, productive zakat, beneficiary protection, muamalat, and

maqasid al shariah. Inclusion criteria were Malaysian scope, publication years 2015–2024 for policy and

program materials, and direct relevance to productive zakat, entrepreneurship, or spiritual capital; foundational

sources such as Qur’an and Hadith commentaries, fiqh texts, Shariah standards, and fatwa resolutions were

included without year limits. Opinion pieces without supporting evidence and duplicates were excluded.

Screening proceeded by title and abstract review followed by full-text checks, and each retained item was

logged with bibliographic details, issuing body, and linkage to the research questions(Qudisa & Fraz, 2024).

We applied simple document analysis by close reading to extract concrete details on financing instruments and

terms, eligibility and tamlik or userights, support services such as training and mentoring, governance and

disclosure practices, and indicators of spiritual capital including intention, trustworthiness, discipline, and

resilience. Extracted statements were tagged with short labels in a spreadsheet and grouped into practical

themes. Theory analysis then interpreted these themes using two lenses maqasid al shariah to assess ethical

alignment and protection of wealth, and inclusive finance to assess inclusion, fairness, and beneficiary

safeguards chosen for their suitability to evaluate productive zakat and enterprise outcomes(Du et al., 2019).

The synthesis produced descriptive findings and practice-oriented recommendations. No human participants

were involved.

FINDINGS AND DISCUSSIONS

Common Attributes Underpinning the Success of Asnafpreneurs

The expanded analysis of documents and practice notes indicates that successful asnafpreneurs display a

coherent pattern of dispositions that can be grouped as spiritual capital, and importantly these dispositions are

made visible through repeatable routines rather than abstract claims(Kolade et al., 2020a). Purposeful intention

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2545

www.rsisinternational.org

is translated into action when owners plan the trading day the night before, portion raw materials in measured

quantities, and set simple targets for sales and savings that they revisit at closing. Trustworthiness is enacted

through consistent dealings with suppliers and customers, including adherence to promised delivery times,

clear return and exchange arrangements, and avoidance of misrepresentation in quality or quantity(Nienaber &

Schewe, 2011). Disciplined self control appears where owners separate household and business cash, cap daily

personal drawings to a pre agreed amount, and record every purchase even when it is small(Davydenko et al.,

2021). Gratitude and perseverance surface in respectful responses to feedback, prompt apologies when service

falls short, and quick re engagement after setbacks such as illness or a slow week(Kurian & Thomas, 2023).

These behaviors accumulate into reputational capital that functions as collateral in low information markets,

since customers return without costly advertising, suppliers extend short trade credit, and neighbors

recommend the business to others, which together lower customer acquisition costs and smooth input access

over time(Caputa, 2015).

Spiritual capital also shapes risk management and learning in ways that are operationally relevant(Kolade et

al., 2020b). Owners with stronger intention and self control prefer incremental testing before expansion, for

instance trialing a new menu item in small batches for three days and scaling only if take up reaches a simple

threshold that covers variable costs and a modest margin(Van Gelderen et al., 2015). They keep brief but

regular records, such as a daily cash summary, a weekly stock count, and a simple price sheet that ties selling

prices to current input costs. These routines enable more productive coaching sessions because the

entrepreneur brings concrete numbers and can focus discussion on causes rather than speculation(Małkus &

Nalepa, 2023a). Where routines are weak, problems are typically behavioral rather than technical. Stalls open

irregularly, prices drift without cost checks, family withdrawals deplete working capital, and cash

reconciliation is avoided because it exposes gaps that feel uncomfortable(Becker & Zirpoli, 2008). The

contrast suggests that spiritual capital lowers behavioral risk by internalizing self regulation, which reduces the

need for costly external supervision and increases the likelihood that simple management tools will be used

consistently(Khusniyah Indrawati & Muljaningsih, 2022).

A further regularity is that spiritual capital stabilizes goals and moderates impulsive growth decisions(Sovak,

2024b). Successful owners define progress in morally salient terms, such as meeting family obligations, paying

down debt, and contributing modestly to community needs, and these goals hold attention when short term

temptations arise. Goal stability reduces mission drift during shocks and supports prudent pacing. For example,

rather than buying a second machine after a profitable week, a disciplined owner saves toward a repair fund,

replenishes inventory first, and reviews whether demand is truly persistent. The result is a slow but consistent

upward trajectory that is less vulnerable to reversals. Taken together, these observations support the

proposition that spiritual capital is a productive input. It reduces opportunism, improves credibility with

stakeholders, and allows small managerial improvements to yield outsize gains. Programs that seek to cultivate

this asset should therefore embed routines that make intention, honesty, and discipline visible and repeatable,

for instance daily cash reconciliation, a signed pricing sheet updated weekly, and a two minute opening

checklist that covers cleanliness, display, and float preparation. These are the concrete mechanisms through

which values are converted into measurable performance at micro scale(Sadali et al., 2022).

Sector and location shape how spiritual capital is expressed, yet the underlying logic remains

consistent(Neubert et al., 2017b). In food and beverage, punctual prep and hygiene communicate respect and

reliability, so checklists for mise en place, temperature control, and end of day cleaning amplify the effects of

discipline on repeat purchases. In petty trade, transparent pricing and rotation routines reduce disputes and

waste, so a simple shelf map and first in first out labels make trust observable. In services, reliable

appointments and respectful communication matter most, so calendar blocks, reminder messages, and follow

up calls become the routines through which intention and amanah are perceived. Rural settings reward patience

and social embeddedness because transactions are relational and seasonality is pronounced, while urban

settings reward speed and digital responsiveness because customers expect quick replies and multiple payment

options(Velayudhan, 2022). This variation implies that capability building should be tailored to sectoral

realities and local norms, with behavior specific scaffolds that help owners enact the same core values under

different operating conditions.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2546

www.rsisinternational.org

Access to Zakat Microfinancing Shapes Enterprise Trajectories

Access to zakat microfinancing advances enterprise development through three mutually reinforcing channels.

First, capital relief replaces costly informal credit with revolving qard al hasan, widening margins and freeing

cash for inventory depth, packaging upgrades, and repair reserves, provided the instrument fits the use case.

Working capital gaps are best served by frequent small installments aligned to turnover and market days,

whereas capacity upgrades are better addressed through asset grants tied to installation and operator

training(Egan & Song, 2008). Second, capability augmentation arises when finance is bundled with on site

training, mentoring, and structured aftercare, which strengthens costing, pricing accuracy, stock rotation, and

recordkeeping. Habit focused, hands on practice consistently outperforms classroom sessions without follow

up(Cridlin, 2007). Third, formalization through asset grants linked to registration and licensing opens access to

municipal markets, digital payments, and supplier arrangements, improving credibility and data visibility, but

formal steps must be paced to avoid overwhelming fragile firms(Bharathi S et al., 2025).

Durable benefits depend on four design conditions. Clarity requires plain language disclosures on obligations,

permitted uses, reporting, and contingencies. Synchronization aligns installment and mentoring schedules to

cash cycles and market calendars. Proportionality applies humane safeguards, with brief grace periods for

verified shocks and remedial coaching before sanctions escalate(Vinayavekhin & Phaal, 2020). Tapering

reduces support intensity as competence grows, shifting from directive coaching to advisory clinics. When

these conditions are absent, programs tend toward either laxity that weakens norms or harshness that erodes

trust and prompts exit. Thoughtful design therefore determines whether zakat microfinance functions as a

developmental input that compounds capability over time or as a short lived transfer with limited and

unsustained effects (Abdullah Thaidi et al., 2024).

Normative Boundaries and Governance Conditions from an Islamic Law Perspective

The productive use of zakat is bounded by eligibility, ownership, and stewardship requirements that reflect the

ethical purposes of muamalat, and these requirements can be operationalized in simple procedures. Eligibility

requires that recipients fall within recognized categories and that the instrument is plausibly linked to poverty

alleviation through income generation or cost reduction. In practice, a short assessment records household

dependents, current sources of income, and a basic description of the enterprise, including how the instrument

will be used and how it is expected to change cash flows. Ownership must be specified to avoid disputes.

Where tamlik applies, the grant transfers ownership to the beneficiary with stewardship obligations such as a

minimum holding period before resale, maintenance responsibilities to keep the asset in working condition,

and a duty to inform administrators before major changes. Where use rights are appropriate, for example

shared machinery or high value equipment, a simple service contract sets terms of custody, maintenance,

return, and options for eventual transfer. Clarity on these rules prevents confusion, supports fair treatment

when unexpected situations arise, and protects the sanctity of the funds.

Stewardship responsibilities extend to administrators who act as fiduciaries for the community. Administrators

should disclose criteria and decision processes in accessible language, record approvals and rejections with

brief reasons, and maintain basic conflict of interest controls. They should provide complaint pathways that are

easy to use, for example a hotline and a short form available in local languages, and they should commit to a

transparent timeline for response. These measures do not commercialize zakat. They preserve trust by

preventing favoritism, reducing ambiguity, and ensuring that resources are used for their intended ends.

Proportional safeguards are consistent with the objectives of maqasid al shariah. For revolving funds, simple

portfolio reports such as the share of accounts current, the share one installment late, and the share more than

two installments late are sufficient for early detection of stress and for triggering supportive outreach. For

assets, checklists for installation, operator training, and preventive maintenance reduce downtime and prolong

useful life.

When complaints or disputes arise, a tiered process that begins with discussion at field level and escalates to an

independent panel if needed preserves dignity and reduces power asymmetries. The existence of credible

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2547

www.rsisinternational.org

redress increases voluntary disclosure of emerging problems and allows remedial coaching before failures

compound. The same framework helps administrators decide when to defer or decline support. If a proposed

use has weak demand or the owner cannot commit to basic routines, non financial preparation can be offered

first, with a follow up review in a defined period. In this way, Islamic law does not merely authorize

productive zakat in the abstract. It provides practical boundaries and duties that, when respected, align

intentions with outcomes, protect beneficiaries and strengthen public confidence in the institution of zakat.

The Interaction of Spiritual Capital and Zakat Microfinance: A Complementary Mechanism

The combined evidence supports an interactive mechanism in which spiritual capital and zakat microfinance

are complementary, each enhancing the effect of the other in a reinforcing loop(Panda, 2024). Spiritual capital

reduces behavioral risk by strengthening self-regulation, honesty, and persistence, which lowers leakage into

nonproductive uses and raises adherence to simple reporting and schedules. Lower risk improves the

effectiveness of financial inputs, since revolving portfolios show better on time performance and assets remain

in service longer(Neubert et al., 2017c). In the other direction, financial support increases the returns to

spiritual capital by giving disciplined owners the means to act on prudence. With adequate inventory and

reliable tools, routines produce visible performance gains such as steadier inventories, smoother cash cycles,

and micro upgrades to premises that attract customers. Positive outcomes then strengthen self-efficacy and

deepen the internalization of disciplined habits, which further reduces risk and supports consistent growth.

This loop is sensitive to selection and aftercare design. If screening focuses only on need and ignores

behavioral readiness, funds reach owners who have not yet developed routines, and money behaves like a

consumption transfer that dissipates quickly(Panda, 2024). If aftercare consists mainly of warnings and

penalties, owners may conceal early signs of difficulty to avoid admonition, which prevents timely course

correction and increases the likelihood of failure. Conversely, when selection includes simple behavioral

checks such as orientation attendance, completion of a one page plan, and willingness to maintain a cash book,

the program signals that discipline matters. When aftercare emphasizes problem solving by, for example,

suggesting a cheaper supplier, a better storage method, or a more consistent opening routine, owners

experience the institution as a partner rather than a monitor, which encourages disclosure and learning.

Recognition practices, such as small public acknowledgments for habit adoption, reinforce identity as

trustworthy business owners and create positive social expectations that sustain behavior(Mercurio &

Forehand, 2011).

The complementarity framework yields practical guidance for monitoring and evaluation. Rather than focusing

exclusively on financial outputs, programs can track adoption of keystone routines that mediate the effect of

values on performance. A small set of behavioral indicators, such as completion of daily cash reconciliation on

five of seven days, keeping inventory counts weekly for three consecutive weeks, and maintaining a posted

price list that is updated when input costs change, provides early signals of trajectory(Małkus & Nalepa,

2023b). These indicators are inexpensive to collect during site visits and can be self-reported between visits

with photo prompts. Over time, they correlate with reduced arrears, fewer stock outs, and more stable monthly

revenue bands, which validates the mechanism and guides resource allocation to owners who are building

routines but still fragile (Cao et al., 2024).

Programmatic and Policy Implications

Actionable implications operate at three levels. First, program design standards should require plain language

disclosures that specify instruments, obligations, permitted uses, reporting expectations, and grievance

channels(Faizin et al., 2024). Selection ought to combine need assessment with simple behavioral signals such

as orientation attendance, a one page plan, and agreement to maintain a cash book. Instruments must match use

cases, with revolving qard al hasan suited to working capital gaps and asset grants suited to capacity upgrades

linked to installation, operator training, and basic maintenance(Al-Melahi et al., 2022). Support should follow

a tapered arc that begins with intensive coaching to establish routines and then shifts to milestone-based visits,

optional clinics, and peer circles. Habit formation should be explicit through opening checklists, weekly

inventory counts, and daily cash reconciliation(Rodriguez Ott et al., 2020). Monitoring and learning should

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2548

www.rsisinternational.org

remain lean and comparable. A minimal indicator set can guide action without heavy systems, including on

time installment ratio for revolving schemes, asset uptime for grants, monthly movement across simple

revenue bands, and adoption of at least two management routines. Field officers can log data in simple tools

while beneficiaries self report between visits(Awang Abu Bakar et al., 2024). Regular learning notes should

document what worked and what did not and inform design adjustments, while public summaries that protect

personal data build community trust and internal dashboards help target support.

Second, ecosystem partnerships can extend reach and depth. Zakat institutions can co deliver training with

small and medium enterprise agencies, collaborate with Islamic microfinance providers to establish graduation

pathways, and organize collective purchasing through cooperatives to lower input costs(SIREGAR &

DARAJAT, 2019). Faith based organizations can host accountability circles that reinforce routines, fintech

partners can enable basic digital wallets and invoicing with assisted onboarding, universities can run micro

clinics on costing and packaging, and vocational institutes can certify short courses for family helpers(Boddie

& Cnaan, 2012). Transparent graduation criteria protect the redistributive character of zakat and reward

integrity by signaling readiness to shift toward commercial microfinance with limited guarantees(Nasri et al.,

2019). Policy alignment across states would reduce friction and raise quality without constraining local

innovation. A model guideline can standardize definitions, disclosures, core eligibility documentation,

grievance steps, and a common indicator set while allowing delivery to reflect local conditions. Alignment

would ease beneficiary mobility, enable fair comparisons, support pooled learning, and strengthen institutional

credibility with external partners. In policy terms, this translates maqasid principles of protecting wealth,

advancing justice, and promoting public welfare into operational rules that dignify beneficiaries and safeguard

communal trust, enabling a coherent pathway from relief to capability building and competitive market

participation.

CONCLUSION

Based on the foregoing analysis, two conclusions can be drawn: (1) Integrating spiritual capital with access to

zakat-based microfinancing provides a coherent explanatory mechanism for asnafpreneur success. Values of

intentionality, trustworthiness, discipline, and resilience are operationalized through concrete business routines

such as separating household and enterprise cash, maintaining consistent simple records, honoring supplier

terms, and cultivating ethical customer relations; these routines heighten credibility and lower behavioral risk.

This pattern aligns with maqasid al-shariah and the muamalat recognition of full legal capacity for economic

participation, while productive instruments such as revolving qard alhasan and asset grants, when paired with

mentoring and post-disbursement monitoring, accelerate the transition from recipient status to self-reliance. (2)

Program effectiveness depends on a robust, crossstate governance baseline: plain-language disclosures, clear

articulation of tamlik versus use rights, accessible complaint and redress channels, fit-for-purpose instrument

selection, phased coaching that tapers with progress, and a compact shared indicator set for monitoring and

learning. Cross-state policy alignment, ecosystem partnerships with SME agencies, Islamic finance providers,

and inclusive fintech, and clear graduation pathways into Shariah-compliant commercial finance preserve the

redistributive character of zakat while scaling impact. Overall, when implemented systematically, the

integration of spiritual capital and zakat microfinance strengthens microenterprise resilience, accelerates social

mobility among the asnaf, and contributes to inclusive and sustainable development in Malaysia.

ACKNOWLEDGEMENT

This research was supported by Ministry of Higher Education (MOHE) through Fundamental Research Grant

Scheme (FRGS/1/2023/SS10/UNISZA/03/2). We also want to thank to the under the Government of

Malaysian which provide MyBrain15 programme or sponsoring this work under the self- funded grand and

L000022 from Ministry of Science, Technology and Innovation (MOSTI).

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2549

www.rsisinternational.org

REFERENCE

1. Abdullah Thaidi, H. ’Azeemi, El-Alami, D., Ab Rahman, M. F., & Jailani, M. R. (2024). ZakatBased

Microfinancing: Insights from The Melaka Islamic Religious Council (MAIM). Journal of Fatwa

Management and Research, 29(3), 199–218. https://doi.org/10.33102/jfatwa.vol30no1.659.

2. Al-Melahi, A. A. A., Sa’ad, A. A., & Alhabshi, S. M. B. S. J. (2022). Developing Repayment Risk

Management Model of Qarḍ al-Ḥasan Financing for SMEs in Islamic Banks (pp. 817– 831).

https://doi.org/10.1007/978-3-031-080876_57.

3. Ammari, S., Guennoun, A., Ammari, O., Jallal El Adnani, M., & Habbani, S. (2025). The impact of

entrepreneurship support programs on the survival of young agricultural enterprises: A Cox model

approach. Data and Metadata, 4, 342. https://doi.org/10.56294/dm2025342.

4. Awang Abu Bakar, N. S., Yahya, N., Abdullah, L. M., Abdul Aziz, M. S., Baharuden, A. F., Rosli, R., &

Jumaan, I. A. (2024). Assessments of the Data Management Practices in Zakat Institutions in Malaysia:

A Concept Paper. 2024 10th International Conference on Computing, Engineering and Design

(ICCED), 1–5. https://doi.org/10.1109/ICCED64257.2024.1098 2882.

5. Baryła-Matejczuk, M., Skvarciany, V., Cwynar, A., Poleszak, W., & Cwynar, W. (2020). Link between

Financial Management Behaviours and Quality of Relationship and Overall Life Satisfaction among

Married and Cohabiting

6. Couples: Insights from Application of Artificial Neural Networks. International Journal of

Environmental Research and Public Health, 17(4), 1190. https://doi.org/10.3390/ijerph17041190.

7. Becker, M. C., & Zirpoli, F. (2008). Applying organizational routines in analyzing the behavior of

organizations. Journal of Economic Behavior & Organization, 66(1), 128–148.

https://doi.org/10.1016/j.jebo.2007.04.002.

8. Bharathi S, V., Perdana, A., & Barikzai, S. (2025). Digital innovation at the intersection of financial

inclusion and humanitarian aid: HesabPay’s journey in Afghanistan. Journal of Information Technology

Teaching Cases. https://doi.org/10.1177/20438869251325867.

9. Boddie, S. C., & Cnaan, R. A. (Eds.). (2012). Faith-Based Social Services. Routledge.

https://doi.org/10.4324/9780203726259.

10. Cao, S. S., Gong, G., Kim, Y., Shi, H., & Wang, A. (2024). Site Visits and Corporate Investment

Efficiency. Management Science. https://doi.org/10.1287/mnsc.2022.00302.

11. Caputa, W. (2015). Social relations and environmental influence as a determinant of customer capital.

Oeconomia Copernicana, 6(2), 109. https://doi.org/10.12775/OeC.2015.015.

12. Cridlin, L. D. (2007). The importance of hands-on learning. International Laser Safety Conference,

151–156. https://doi.org/10.2351/1.5056625.

13. Davydenko, M., Kolbuszewska, M., & Peetz, J. (2021). A meta-analysis of financial self-control

strategies: Comparing empirical findings with online media and lay person perspectives on what helps

individuals curb spending and start saving. PLOS ONE, 16(7), e0253938.

https://doi.org/10.1371/journal.pone.0253938.

14. Du, M., Vidal, J. M., & Markovsky, B. (2019). Wikitheoria. Proceedings of the 7th ACIS International

Conference on Applied Computing and Information Technology, 1–5.

https://doi.org/10.1145/3325291.3325355.

15. Egan, T. M., & Song, Z. (2008). Are facilitated mentoring programs beneficial? A randomized

experimental field study. Journal of Vocational Behavior, 72(3), 351–362.

https://doi.org/10.1016/j.jvb.2007.10.009.

16. Faizin, M., Karimullah, S. S., Faizal, B. T. W., & Lubis, I. H. (2024). Development of Zakat

Distribution in the Disturbance Era. Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan,

10(2), 196. https://doi.org/10.29300/mzn.v10i2.2997.

17. Fricke, E., & Fung, S. (2025). The importance of cash during an economic shock. Applied Economics,

1–23. https://doi.org/10.1080/00036846.2025.2503489.

18. Guenther, G. A. (2004). Comprehensive curriculum management: taking a business engineering group

from declining to emerging skill sets - a holistic approach. 2004 IEEE/UT Engineering Management

Conference, 56–59. https://doi.org/10.1109/UTEMC.2004.1633396.

19. Haddoud, M. Y., Al-Aalawi, A., Al-Jubari, I., Amjed, S., & Elbaz, A. M. (2025). Religiosity and

resilience in entrepreneurship: uncovering the underlying mechanism through the lens of spiritual

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2550

www.rsisinternational.org

capital. International Journal of Entrepreneurial Behavior & Research, 31(5), 1287–1310.

https://doi.org/10.1108/IJEBR-022024-0187.

20. Hamid, N. A., Ismail, I. S., Yunus, N., Norizan, S., & Palil, M. R. (2024). Insights for growth:

Understanding the drivers of ASNAF entrepreneurial success in Malaysia. Edelweiss Applied Science

and Technology, 8(2), 108–124. https://doi.org/10.55214/25768484.v8i2.753.

21. Hussain, S. (2021). Tamlīk -proper to Quasi- tamlīk : Unconditional Cash Transfer (UCT) of Zakat

Money, Empowering the Poor and Contemporary Modes of Distributing Zakat Money with Special

Reference to British Muslim Charities. Journal of Muslim Minority Affairs, 41(1), 179–201.

https://doi.org/10.1080/13602004.2021.1894388.

22. Ishak, Z., Abidin, S., & Abd Manaf, N. A. (2025). Cultivating Change: Examining the Influence of

Financial Management Courses on the Financial Practices of Asnaf. Indian Journal

23. of Information Sources and Services, 15(1), 357– 365. https://doi.org/10.51983/ijiss-

2025.IJISS.15.1.46.

24. Kamaruddin, M. I. H., & Hanefah, M. M. (2021). Bridging Zakat Impacts Toward Maqasid Shariah and

Sustainable Development Goals (SDGs), Influence of Corporatization and Experiences on COVID-19.

In Islamic Wealth and the SDGs (pp. 393–420). Springer International Publishing.

https://doi.org/10.1007/978-3-030-65313-2_20.

25. Khusniyah Indrawati, N., & Muljaningsih, S. (2022). Achieving competitive advantage through

spiritual capital, innovation work behavior, and organizational learning. Problems and Perspectives in

Management, 20(2), 426– 437. https://doi.org/10.21511/ppm.20(2).2022.35.

26. Kolade, O., Egbetokun, A., Rae, D., & Hussain, J. (2020a). Entrepreneurial resilience in turbulent

environments: the role of spiritual capital. In Research Handbook on Entrepreneurship in Emerging

Economies. Edward Elgar Publishing. https://doi.org/10.4337/9781788973717.00028.

27. Kurian, R. M., & Thomas, S. (2023). Gratitude as a path to human prosperity during adverse

circumstances: a narrative review. British Journal of Guidance & Counselling, 51(5), 739–752.

https://doi.org/10.1080/03069885.2022.2154314.

28. Lucey, T. A. (2019). Examining a measure of spiritual capital: Perceptions of business and education

majors. Citizenship, Social and Economics Education, 18(1), 3–15.

https://doi.org/10.1177/2047173418823543.

29. Malik, B. A. (2025). Tracking the citations and applications of RPYS in academic publications: insights

from Scopus data. Performance Measurement and Metrics. https://doi.org/10.1108/PMM-10-2024-

0050.

30. Małkus, B., & Nalepa, G. J. (2023b). Forecasting Daily Cash Flows in a Company - Shortcoming in the

Research Field and Solution Exploration (pp. 360–369). https://doi.org/10.1007/978-3-031-25599-

1_27.

31. Mercurio, K. R., & Forehand, M. R. (2011).

32. An Interpretive Frame Model of IdentityDependent Learning: The Moderating Role of Content-State

Association. Journal of Consumer Research, 38(3), 555–577. https://doi.org/10.1086/660837.

33. Mukhlishin, Jelang Ramadhan, & Imam

34. Khomeini Hayatullah. (2025). Zakat and Waqf

35. Synergies to Accelerating Sustainable Development. Journal of Sustainable Development and

Regulatory Issues (JSDERI), 3(1), 29–54. https://doi.org/10.53955/jsderi.v3i1.56.

36. Mustofa, M., Ahyani, H., Firdaus, D. A., Putra, H. M., Kirin, A. Bin, & Muhammad, Z. (2025).

Strengthening Zakat Regulation through the Siyāsah Māliyah Approach: A Constitutional and Legal

Analysis of Indonesia and Malaysia. JURIS (Jurnal Ilmiah Syariah), 24(1), 111.

https://doi.org/10.31958/juris.v24i1.14637.

37. Nashirudin, Muh., Razali, R., & Ulfah, A. K. (2025). Modernizing Zakat and Waqf

38. Management in Indonesia: A Legal And Governance Perspective. Mazahib, 24(1), 198– 220.

https://doi.org/10.21093/mj.v24i1.9419.

39. Nasri, R., Aeni, N., & Haque-Fawzi, M. G. (2019). Determination Of Professionalism And

Transparency And Its Implications For The Financial Performance Of Zakat Institutions. Journal of

Islamic Monetary Economics and Finance, 5(4), 785–806.

https://doi.org/10.21098/jimf.v5i4.1158

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2551

www.rsisinternational.org

40. Nasution, E. J. A. H. A. H. (2025). The Implementation of Zakat Fatwas in Amil Zakat Institutions: An

Analysis of Opportunities and Challenges. Jurnal Ilmiah Peuradeun, 13(2), 1369–1398.

https://doi.org/10.26811/peuradeun.v13i2.1249.

41. Neubert, M. J., Bradley, S. W., Ardianti, R., & Simiyu, E. M. (2017c). The Role of Spiritual Capital in

Innovation and Performance: Evidence from Developing Economies. Entrepreneurship Theory and

Practice, 41(4), 621–640. https://doi.org/10.1111/etap.12172.

42. Nienaber, A.-M., & Schewe, G. (2011). What’s Important for Trustful Communication with

Customers?: An Empirical Analysis. Journal of General Management, 37(2), 1–21.

https://doi.org/10.1177/030630701103700201.

43. Othman, Y. H., Sheh Yusuff, M. S., & Khaled Moawad, A. M. (2021). Analyzing Zakat as a Social

Finance Instrument to Help Achieve the Sustainable Development Goals in Kedah. Studies of Applied

Economics, 39(10). https://doi.org/10.25115/eea.v39i10.5346.

44. Pamuncak, M. B., Possumah, B. T., & Halim, Z. A. (2022). Integrating Zakat and Microfinance. In

Research Anthology on Microfinance Services and Roles in Social Progress (pp. 600–612). IGI Global.

45. https://doi.org/10.4018/978-1-6684-75522.ch032.

46. Panda, D. K. (2024). A systems approach to examine microentrepreneurship development through

Stimulus-Organism-BehaviorConsequence (SOBC) theory. International Journal of Social Economics,

51(5), 604–622. https://doi.org/10.1108/IJSE-12-2022-0801.

47. Qudisa, M., & Fraz, M. M. (2024). Optimizing Article Screening and Information Extraction: A Hybrid

Approach with GeminiAI and Vector Database. 2024 4th International Conference on Digital Futures

and

48. Transformative Technologies (ICoDT2), 1–8. https://doi.org/10.1109/ICoDT262145.2024.107 40208.

49. Ribeiros, J. P. C., Duarte, F., & Gama, A. P. M. (2024). Discouragement and Micro Credit Rationing:

Are Microfinance Institutions a Panacea? (pp. 319–348). https://doi.org/10.1007/978-981-97-5388-

8_14.

50. Rodriguez Ott, N., Staklis, S., & Boyette, J. (2020). The Effectiveness of Student Coaching in

Community Colleges. Community College Journal of Research and Practice, 44(8), 549– 562.

51. https://doi.org/10.1080/10668926.2019.1621786.

52. Sadr, S. K. (2014). Qarḍ Ḥasan Financing in Islamic Banks. ISRA International Journal of Islamic

Finance, 6(2), 7–20. https://doi.org/10.12816/0019261.

53. Shaukat, M., Shafique, B., & Madbouly, A. (2024). Islamic Framework for Behavioral and Socio-

Economic Justice. In Islamic Finance in the Modern Era (pp. 52–78). Routledge.

54. https://doi.org/10.4324/9781003366751-5.

55. SIREGAR, J. H., & DARAJAT, T. M. (2019). The Role of Local Community and

56. Academic Institution to Empower the Small Enterprises in the Urban Area of Jakarta (Indonesia).

Geographia Technica, 14(special), 148–155. https://doi.org/10.21163/GT_2019.141.28.

57. Sovak, K. (2024a). Spiritual Capital and Giftedness: Subsidiarity in Business. In Rethinking

Subsidiarity (pp. 197–205). Springer Nature Switzerland. https://doi.org/10.1007/9783-031-50143-

2_12.

58. Tsai, M.-C., & Peng, S.-C. (2025). Postmaterialism, Generational Replacement and Value Change: An

Age-Period-Cohort Analysis of the US, Japan, Türkiye and China. Social Indicators Research, 176(1),

173–194. https://doi.org/10.1007/s11205-024-03453-1.

59. Van den Berghe, W., Gitelman, V., & Hakkert, S. (2024). Safety performance indicators. In Traffic

Safety Data (pp. 237–262). The Institution of Engineering and Technology.

https://doi.org/10.1049/PBTR028E_ch12.

60. Van Gelderen, M., Kautonen, T., & Fink, M. (2015). From entrepreneurial intentions to actions: Self-

control and action-related doubt, fear, and aversion. Journal of Business Venturing, 30(5), 655–673.

https://doi.org/10.1016/j.jbusvent.2015.01.003.

61. Velayudhan, S. K. (2022). Influence of Economic Benefits and Social Interaction on Buyer

Participation in a Rural Retail Institution:

62. Study of an Indian Periodic Market. International Journal of Rural Management, 18(2), 232–249.

https://doi.org/10.1177/09730052211008294.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 2552

www.rsisinternational.org

63. Vinayavekhin, S., & Phaal, R. (2020). Improving Synergy in Strategic Planning: Enablers and

Synchronization Assessment Framework (SAF). International Journal of Innovation and Technology

Management, 17(02). https://doi.org/10.1142/S0219877020500091.

64. Widiastuti, T., Auwalin, I., Rani, L. N., & Ubaidillah Al Mustofa, M. (2021). A mediating effect of

business growth on zakat empowerment program and mustahiq’s welfare. Cogent Business&

Management, 8(1). https://doi.org/10.1080/23311975.2021.1882039

65. YUSFIARTO, R., ABDELJAWAD, I., SYARIFAH, L., ROSMAN, R., FEBRIYANTO, A., & HANIF

IBRAHIM, M. (2025). Shaping Entrepreneurial Performance In Small Business Sectors: Does Islamic

Financial Institutions’ Support Matter? Journal of Developmental Entrepreneurship, 30(02).

https://doi.org/10.1142/S1084946725500141.