Investment Shaping the Future of Muslim Entrepreneurs; Bibliometric Analysis

Investment Shaping the Future of Muslim Entrepreneurs; Bibliometric Analysis | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Systematic Review Investment Shaping the Future of Muslim Entrepreneurs; Bibliometric Analysis Moh. Wardi, Supandi Supandi, Achmad Maulidi, Mohammad Firdaus, and 7 more This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-8741216/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract The investment of Muslim entrepreneurs is a research topic that has attracted attention and interest among academics and economists, a research theme that is progressive, dynamic and has recently received a lot of attention, ranging from the election of Muslim entrepreneurs and leaders in New York to the inauguration of Mayor Mahmood Mamdani. This study aims to provide a bibliometric overview of Muslim entrepreneurs' investments. Through a bibliometric approach, an examination of 742 Scopus indexed articles published between 2001–2026. Three analyses were conducted to explore the most significant publications through citation analysis, map knowledge structure through co-citation analysis, and predict future trends through co-word analysis. The findings showed four clusters in the co-citation analysis and five clusters in the co-word analysis. Theoretical and practical implications are presented that religious, social, and cultural capital is an investment in human resources for Muslim entrepreneurs, as the foundation of business ethics, and performance, which serves as a basic element for Muslim entrepreneurs globally. Muslim entrepreneurs Islamic work ethic Islamic finance sustainability bibliometric analysis Figures Figure 1 Figure 2 Figure 3 Figure 4 INTRODUCTION The phenomenon of Muslim entrepreneurship and Islamic leadership is an important issue in the midst of complex socio-political dynamics (A. H. Ayob & Saiyed, 2020; Din, Muhammad, Mahmood, & Musa, 2021), starting from the presence of Muslim businessmen and leaders in New York to the inauguration of Mayor Mahmood Mamdani to the manifestation of identity politics in Western relations of the Muslim world, this shows that the work ethic, leadership, and economic innovation that is adaptive to the modern market system intertwined with ideology, economic independence, and geopolitical resistance in the atmosphere of increasing Islamophobia in the West, which often positions Islam as "the other" in the West. security, political, and economic discourse, thus influencing public perception of business actors and Muslim leaders (Tsehayu & Ostebo, 2021). The combination of economic success, Mahmood Mamdani's religious leadership shapes the landscape of Muslim entrepreneurship issues as a multidimensional phenomenon, which is not only concerned with the creation of economic value, but also with the identity, power, and negotiation of the position of Islam in the economic order and the modern world. Muslim entrepreneurs not only operate within the framework of a conventional market, but also bring ethical, religious, and social dimensions that are derived from Islamic values. Various previous studies have examined the existence of Muslim entrepreneurship from various perspectives (Ali, 1988, 1992; Ali, Al-Aali, & Krishnan, 2024; Ali & Al-Kazemi, 2007). Developing the concept of Islamic Work Ethic as a value foundation in work and business behavior (Ramadani, Dana, Ratten, & Tahiri, 2015) mapping the principles and characteristics of Islamic entrepreneurship in a global context (Anggadwita, Ramadani, Alamanda, Ratten, & Hashani, 2017) Analysis of Muslim entrepreneurial intentions in Indonesia based on the perspective of Islamic planned behavior(Abbasi, Mir, & Hussain, 2012; Abbasi, Rehman, & Bibi, 2011) shows the influence of Islamic work ethic on organizational performance, innovation, and learning (A. H. Ayob, 2021; A. H. Ayob & Saiyed, 2020; M. A. S. Ayob, Sairi, Soh, Aziz, & Zaini, 2021) affirms the role of institutions and religiosity in shaping cross-border Muslim entrepreneurial ecosystems (Kaka, Scheepers, & Mamabolo, 2025) examining the socio-religious capital in the exploitation of Muslim youth entrepreneurial opportunities in South Africa (Abdullah & Azam, 2020) linking halal entrepreneurship to the framework of maqāṣid al-sharī'ah (Abdullah & Azam, 2020; Abdur-Rauf & Raimi, 2023; Din, Muhammad, Ismail, & Mahmood, 2021; Sulaeman et al., 2025) highlight the relationship between ethnicity, religiosity, and innovation of Muslim MSMEs expanding the discourse of Islamic business ethics in the perspective of higher ethical goals In addition, studies on Islamic social finance, productive waqf, and digital sharia financing also demonstrate the relevance of Muslim entrepreneurship in sustainable development and financial inclusion(Al-Jubari, Mosbah, Talib, Sulaiman, & Jamal, 2019; Ar, Nurdin, Hayati, Masrizal, & Sulaiman, 2025). Some of the previous studies still have a real research gap with this study, including: First, most studies are thematic and fragmented, and have not provided a comprehensive map of the intellectual structure, temporal trends, and thematic clusters of Muslim entrepreneurship research globally. Second, there have not been many studies that use bibliometric approaches to identify key actors, citation networks, concept evolution, and future research directions. Third, the integration between the dimensions of religious ethics, innovation, sustainability, and the digital ecosystem in the framework of Muslim entrepreneurship is still rarely systematically analyzed. Therefore, the novelty of this article lies in the effort to map the scientific landscape of Muslim entrepreneurship as a whole through bibliometric analysis, by revealing the main theme clusters, collaboration patterns, and the dynamics of topics that develop over time. Based on these urgency and gaps, the objectives of this study are: (1) to map the intellectual structure and development of Muslim entrepreneurial research globally; (2) identify the main thematic clusters along with the relationships between topics such as Islamic work ethic, Islamic finance, social entrepreneurship, and sustainability; (3) explore the evolution trends of future research concepts and opportunities; and (4) provide a conceptual basis for the development of competitive, ethical, and sustainable Muslim entrepreneurial policies and practices in the context of the global economy. METHODOLOGY The bibliometric approach is a quantitative method used to analyze the patterns, structure, and dynamics of the development of scientific knowledge through publication data and citations. This analysis works by extracting bibliographic metadata such as titles, abstracts, keywords, authors, affiliations, year of publication, and number of citations from reputable scientific databases. The metadata is then analyzed using statistical techniques and network mapping (science mapping) to identify research trends, key actors, intellectual relationships, and the evolution of research themes in a scientific field. (Johara, Mustafa, Hassan, & Azad, 2023; Mulay, Joshi, & Chaudhari, 2020) This study integrates several main bibliometric analysis techniques: 1). Citation Analysis, Used to measure the scientific impact of documents, authors, and journals, as well as identify the most influential publications in the study of Muslim entrepreneurs. 2). Co-citation Analysis , aims to uncover the intellectual structure of the research field by analyzing documents or authors that are often cited together, so that the main theoretical and conceptual foundations can be identified. 3). Bibliographic Coupling , used to map the research front, which is a group of current publications that have similar references, so that it reflects the direction of the latest research. 4). Co-word Analysis aims to identify research themes and thematic relationships based on the co-occurrence of keywords, as well as map the evolution and clusters of research themes. (Hariyanto & Hamzah, 2022; Wahid, 2024) Bibliometric analysis is carried out because it is able to provide an objective, systematic, and replicative picture of the development of a research field, which is difficult to achieve through a review of the conventional narrative literature. The main advantages of this approach include: High objectivity, as it is based on quantitative data and citation indicators. Wide coverage, allowing analysis of hundreds to thousands of documents simultaneously. Ability to map intellectual structures, including identification of seminal works, core themes, and research subfields. As well as Detection of future research trends and agendas, through the evolution of keywords and themes. Thus, bibliometrics is particularly relevant for rapidly growing and multidisciplinary fields, such as Muslim entrepreneurship. (Mahmoud, Umar, Danlami, & Ado, 2025; Sulaeman et al., 2025) Some software is used to support bibliometric analysis, including: 1). VOSviewer , Used for network analysis and visualization (co-citation, bibliographic coupling, co-word). VOSviewer was chosen because of its ability to handle large datasets, intuitive visualizations, and high compatibility with Scopus data. 2). Bibliometrix/Biblioshiny (R Package) Used for advanced statistical analysis, thematic evolution, and comprehensive bibliometric indicators. Its advantages lie in the flexibility of analysis, methodological transparency, and reproducibility of results. 3). Microsoft Excel is used in the early stages for data cleaning, descriptive calculations (number of publications, citations, h-index), and data validation. The selection of such software combinations allows for comprehensive, accurate, and complementary analysis , thereby strengthening the validity and reliability of the findings of this bibliometric research. (Aldreabi et al., 2025; Bawack, Wamba, Carillo, & Akter, 2022; Guaita Martínez, Carracedo, Gorgues Comas, & Siemens, 2022; Hariyanto & Hamzah, 2022) Search Strategies and Data Collection Procedures This study uses a bibliometric approach with the main data source coming from the Scopus database. This search yielded 742 documents published in the period 2001–2026. All of these documents obtained 13,854 citations, with an average of 18.67 citations per document and an h-index of 55, reflecting the level of scientific influence and maturity of this field of study. The extracted bibliographic data included author information, titles, year of publication, journal sources, abstracts, keywords, and number of citations, which were further analyzed to identify publication trends, citation patterns, and thematic structure of Muslim entrepreneurship research. Data collection was carried out by searching publications relevant to the theme of Muslim entrepreneurs using a combination of comprehensive and representative keywords. The search was conducted in the Title, Abstract, and Keywords (TITLE-ABS-KEY) column to ensure that the document obtained had a substantive relevance to the focus of the research. Based on a variety of terms commonly used in Islamic entrepreneurship and value-based entrepreneurship literature, the following search strings are used. Table 1 Search Strings in Databases Scopus Keywords The range of words used "Muslim entrepreneur*" OR To identify literature related to Muslim entrepreneurs, this search extracts publications based on their titles, abstracts, and keywords. "entrepreneurship from Islamic perspective" OR "faith-based entrepreneurship" OR "religion-based entrepreneurship" OR "religious entrepreneurship" OR "values-based entrepreneurship" OR "ethical entrepreneurship in Islam" OR "Shariah-compliant entrepreneurship" OR "halal entrepreneurship" OR "Islamic business ethic*" OR "Islamic work ethic*" OR "religious values in entrepreneurship" OR "moral economy in Islam" OR "ethics-driven entrepreneurship" OR "spiritual entrepreneurship" OR "values-driven business" OR "religious identity and entrepreneurship" OR "Muslim identity in business" OR "culture and entrepreneurship" OR "ethnic and religious minority entrepreneurship" OR "faith and economic behavior" OR "religion and economic activity" OR "entrepreneurship development in Muslim countr*" OR "entrepreneurship in Muslim-majority countr*" OR "Islamic entrepreneurship ecosystem" OR "SME development in Islamic context" OR "microentrepreneurship in Muslim communit*" OR "Islamic finance and entrepreneurship" OR "digital entrepreneurship among Muslims" OR "online entrepreneurship in Muslim communit*" OR "halal digital economy" OR "technopreneurship in Islamic context" OR "social entrepreneurship in Islam" OR "sustainable entrepreneurship from Islamic perspective" OR "green entrepreneurship in Muslim societ*") To identify relevant literature/words. FINDINGS AND DISCUSSION The search results are sourced from the Scopus database, Fig. 1 identifies 742 documents published in the period 2001–2026, all of which have obtained 13,854 citations, with an average of 18.67 citations per document, indicating a relatively high level of visibility and scientific relevance at the global level. This number shows that the study of Muslim entrepreneurship has grown consistently over more than two decades and represents a dynamic field of research as a past and future research trend. The number of publications and citations about Muslim entrepreneurs in the Scopus database taken on January 9, 2026. Citation Analysis Citation analysis aims to connect a network of publications through reference frequencies to identify the most influential works, key actors, as well as conceptual foundations in a field. In the study of Muslim entrepreneurs, this analysis allows the mapping of intellectual structures by highlighting articles that serve as central references and driving the research agenda. The frequency of citations is used as an indicator of scientific impact, while the relevance of citations reflects the theoretical and empirical resonance of a work. One of the most influential publications is Scaling An Islamic Work Ethic, (Ali, 1988) with 123 citations , which serves as a conceptual anchor. This article formalizes and measures Islamic Work Ethic (IWE) as a multidimensional construct, providing a reliable and replicable instrument across contexts. Its contribution is crucial because it allows for an empirical examination of the relationship between Islamic values and work attitudes, performance, and entrepreneurial behavior. Based on the ten publications with the highest citations , several key themes can be identified . First, Islamic Work Ethic as the foundation of economic behavior , which places the values of trust, hard work, and social responsibility as determinants of entrepreneurial attitudes and performance. Second, psychological and organizational mechanisms , which explain the role of mediation/moderation (e.g., commitment, satisfaction, motivation) in linking Islamic values to entrepreneurial outcomes. Third, performance, innovation, and sustainability , which shows that Islamic values do not hinder competitiveness, but can strengthen long-term orientation and innovation. Fourth, cultural and cross-country contexts , which underscore limited generalizations and the importance of contextual sensitivity. Fifth, ethics, governance, and legitimacy , which links Muslim entrepreneurship to ethical practices and market beliefs. Overall, the citation analysis confirms that Muslim entrepreneur research is centered on integrating Islamic values with performance and sustainability mechanisms, with "Scaling An Islamic Work Ethic" as a key methodological reference. Table 2 The ten most cited documents based on the analysis citation No Author Title Quotes 1 (Ali, 1988) Scaling An Islamic Work Ethic 123 2 (Ali, 1992) The Islamic Work Ethic In Arabia 105 3 (Ali & Al-Owaihan, 2008) Islamic Work Ethic: A Critical Review, Cross Cultural Management 95 4 (Mahmoud et al., 2025) Islamic Perspectives On Management And Organization 45 5 (Ali & Al-Kazemi, 2007) Islamic Work Ethic In Kuwait, Cross Cultural Management 36 6 (Abuznaid, 2009) Business Ethics In Islam: The Glaring Gap In Practice, International Journal Of Islamic And Middle Eastern Finance And Management 35 7 (Goktan & Günay, 2011) Is Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted In Turkey And The United States 35 8 (Abuznaid, 2009) Business Ethics In Islam: The Glaring Gap In Practice 30 9 (Hameed Aldulaimi, 2016) Fundamental Islamic Perspective Of Work Ethics 30 10 (Ashraf, 2023) The Theory Of Planned Behavior, Organizational Behavior And Human Decision Processes 29 Co-Citation Analysis Based on the data analyzed, of the 4,854 citation references identified in the entire document, a minimum threshold of 7 citations was set for each reference. The screening results showed that 56 references met these criteria and were subsequently analyzed in a co-citation network. This number reflects the selection of literature that has a significant influence and high referencies, so it deserves to be treated as core references in the study of Muslim entrepreneurship. The structure of the co-citation network that is formed shows the concentration of references in several main clusters. Table 3 presents the top 10 documents used in co-citation. Table 3 Top 10 documents with total link co-citation and strength highest No Publications Number of document citations Total Link Strength 1 (Ali, 1988) Scaling an Islamic Work Ethic 123 458 2 (Ali, 1992) The Islamic Work Ethic in Arabia 105 402 3 (Ali & Al-Owaihan, 2008) Islamic Work Ethic: A Critical Review, Cross Cultural Management 95 307 4 (Mahmoud et al., 2025) Islamic Perspectives on Management And Organization 45 181 5 (Ali & Al-Kazemi, 2007) Islamic Work Ethic in Kuwait, Cross Cultural Management 36 154 6 (Abuznaid, 2009) Business Ethics in Islam: The Glaring Gap in Practice, International Journal Of Islamic and Middle Eastern Finance And Management 35 114 7 (Goktan & Günay, 2011) Is Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted in Turkey and The United States 35 157 8 (Abuznaid, 2009) Business Ethics in Islam: The Glaring Gap in Practice 30 115 9 (Hameed Aldulaimi, 2016) Fundamental Islamic Perspective of Work Ethics 30 118 10 (Ashraf, 2023) The Theory of Planned Behavior, Organizational Behavior and Human Decision Processes 29 28 A network visualization of the co-citation analysis is presented in Fig. 2 , with the division into four distinct clusters with different themes. Cluster 1 is red, cluster 2 is green, cluster 3 is blue, cluster 4 is yellow. The authors have labeled each cluster based on the results of inductive interpretation. Table 4 presents a summary of the co-citation analysis. It consists of cluster numbers and colors, cluster labels, number of publications, and representative publications. Network visualization of co-citation analysis outputs The visualization of co-citation shows that research on Muslim entrepreneurship forms a well-established and clearly clustered intellectual structure, indicating the conceptual and interdisciplinary maturity of this field. The core cluster centers on Islamic values and ethics as a normative foundation that explains entrepreneurial behavior, social legitimacy, and sustainable performance orientation. The literature in this cluster is consistently cited along with studies on sharia finance, MSME development, and halal ecosystems, indicating that Muslim entrepreneurship cannot be separated from sharia-based institutional frameworks that facilitate access to capital, risk mitigation, and ethical governance. The strong co-citation interconnectedness between these works confirms the role of Islamic principles as an intellectual anchor that bridges the normative and operational dimensions of entrepreneurship. In addition, the co-citing structure shows significant integration between religious social capital, institutional beliefs, innovation, and the global sustainability agenda. The spatial proximity between clusters shows that social networks based on religious values function as a relational mechanism that strengthens business resilience, lowers transaction costs, and enhances the ethical reputation of Muslim entrepreneurs. At the same time, the emergence of sustainability and innovation clusters marks a cutting-edge shift in the literature towards the meaning of Muslim entrepreneurship as an alternative development model that is aligned with the SDGs and the green economy. These findings confirm that Muslim entrepreneurship is evolving as an integrated multilevel system linking Islamic values, Islamic financial infrastructure, social networks, and impact-oriented innovation and opens up space for the development of conceptual frameworks and advanced empirical testing in a global context. Table 4 Analysis of co-citation in Muslims entrepreneurs Cluster number and color Label Cluster Number of publications Representative publications 1 (red) Ethical religious of Muslim entrepreneur 18 (Ali, 1988, 1992; Ali & Al-Kazemi, 2007; Ali & Al-Owaihan, 2008; Ramadani et al., 2015). (Abbasi et al., 2012, 2011), (Noor, Surya, & Iskandar, 2017; Noor Aflah, Suharnomo, Mas’ud, & Mursid, 2021). (Ali, 1988, 1992; Ali et al., 2024; Ali & Al-Kazemi, 2007). 2 (green) Socio cultural infrastructure of Muslim entrepreneurship 18 (Düşmezkalender, Seçilmiş, & Yilmaz, 2021; Syed & Azam, 2019). (Abdullah & Azam, 2020). (Anggadwita et al., 2017; Ashraf, 2023; Davidsson, 1995) 3 (blue) Islamic ethics and organizational in Muslim entrepreneur 10 (Hameed Aldulaimi, 2016, 2020). (Abbasi et al., 2012, 2011; Akhmadi, Hendryadi, Suryani, Sumail, & Pujiwati, 2023; Alhyasat, 2012). (Al-Shamali, Irani, Haffar, Al-Shamali, & Al-Shamali, 2021). 4 (yellow) Normative and cultural foundations of Muslim entrepreneurship 10 (Ahmad, Rofie, & Owoyemi, 2013; Ali, 1988, 1992; Ali et al., 2024; Ali & Al-Kazemi, 2007). (Ali, 1988, 1992; Ali & Al-Kazemi, 2007) Based on the interpretation analysis of the results of the co-citation analysis, there are 56 items, 4 clusters, a maximum threshold of 7 citations, with the composition of Red (18), Green (18), Blue (10), Yellow (10). This interpretation emphasizes the common themes and streams of research that usually arise when literature is "quoting" on the topic of religious ethics in Muslim entrepreneurship. Inductive interpretation based on metadata (i.e., findings from abstracts). This interpretation involves reviewing the representative articles in each cluster and synthesizing them based on the common themes and streams of research presented. The red cluster discusses religious ethics in Muslim entrepreneurship explaining that Islamic religious values, beliefs, and moral principles shape entrepreneurial behavior, organizational practices, and socio-economic achievements. Muslim entrepreneurship is not merely an economic activity, but a value-based process, embedded in Islamic work ethic, Islamic business ethics, and institutional frameworks based on religiosity (Ali, 1988, 1992; Ali & Al-Kazemi, 2007; Ali & Al-Owaihan, 2008; Ramadani et al., 2015). Various empirical studies show that IWE has a positive effect on organizational learning, innovation, and company performance (Abbasi et al., 2012, 2011), as well as increasing employee commitment, job satisfaction, and motivation (Noor et al., 2017; Noor Aflah et al., 2021). Cultural and spiritual resources that interpret economic activities as part of worship, so that productivity is combined with moral accountability. Muslim entrepreneurship is supported by an integrated ethical-religious infrastructure, in which Islamic norms, institutional arrangements, and moral leadership together shape entrepreneurial behavior, organizational performance, and socio-economic sustainability (Ali, 1988, 1992; Ali et al., 2024; Ali & Al-Kazemi, 2007). The green cluster reflects the sociocultural foundations of Muslim entrepreneurship embedded in a value system that integrates Islamic work ethic, halal orientation, and psychological mechanisms framed by culture. Islamic Work Ethic (IWE) which serves as a moral framework and motivation in directing entrepreneurial and organizational behavior. strengthening the individuality of the organization, as well as suppressing deviant behavior in the workplace through the cultivation of self-discipline, responsibility, and social accountability (Düşmezkalender et al., 2021; Syed & Azam, 2019). Self-control based on religious values is an important mechanism in shaping the ethical behavior of Muslim entrepreneurs and employees as a value-creation process that is in line with sharia goals, such as the protection of religion, property, dignity, and social welfare (Abdullah & Azam, 2020). This perspective places entrepreneurship not merely as a profit-making effort, but as a meaningful activity that integrates economic success with spiritual goals and social benefits. Religiosity functions as social capital that increases self-efficacy, resilience, innovation, and trust in business networks in various entrepreneurial ecosystems, namely entrepreneurial intentions and investment intentions. (Anggadwita et al., 2017; Ashraf, 2023; Davidsson, 1995) The blue cluster that discusses Islamic ethics in Muslim entrepreneurial and organizational emphasizes that Islamic work ethic is a multidimensional construct based on the principles of the Qur'an integrating worship with economic activities, so that work and entrepreneurship are understood as actions that have moral accountability (Hameed Aldulaimi, 2016, 2020). This ethical framework is also culturally contextualized, giving birth to a distinctive moral economy, in which religious piety and entrepreneurial dynamics reinforce each other. Empirically, a number of studies show that Islamic ethics function as behavior in organizations (Abbasi et al., 2012, 2011; Akhmadi et al., 2023; Alhyasat, 2012). Ethical commitment motivates employees to contribute beyond the formal demands of work, spiritual values reinforced by IWE enhance helpful behavior and loyalty, which affirms that Islamic ethics strengthen social cohesion and affective attachment in entrepreneurial enterprises. From the perspective of change and governance, IWE has a positive effect on employee readiness to face organizational changes in Islamic banking, which indicates its role in building trust and adaptive commitment (Al-Shamali et al., 2021). The yellow cluster on the discussion of the normative and cultural foundations of Muslim entrepreneurship is firmly rooted in the conception of work in the Qur'an as well as the socio-cultural context in which Islamic values are practiced. The main principles are amanah (trust), 'adl (justice), ihsan (excellence), and mas'uliyyah (responsibility), which interpret work and entrepreneurial activities as a form of worship as well as a moral obligation (Ahmad et al., 2013; Ali, 1988, 1992; Ali et al., 2024; Ali & Al-Kazemi, 2007). These values constitute a moral economy, in which the pursuit of profit is inseparable from ethical behavior, social accountability, and a commitment to the common good. Culturally, these ethical norms are expressed and adapted in a variety of social and institutional contexts. Studies in the Arab and Gulf regions show that IWE shapes attitudes towards perseverance, cooperation, and organizational loyalty, as well as being influenced by local traditions, gender roles, and the existence of expatriate labor (Ali, 1988, 1992; Ali & Al-Kazemi, 2007). A multicultural environment, Islamic work values serve as a source of identity that underpins professional integrity and individual resilience. In the context of family businesses, cultural interpretations of Islamic ethics influence governance structures and openness to non-family professionals, reflecting the dynamic interplay between religious norms and modern organizational practices (Sonfield et al., 2016). Further empirical evidence shows that such normative values impact performance through affective commitment and moral motivation (Sonfield, Lussier, & Fahed-Sreih, 2016) (Ateeq, Alzoraiki, Milhem, Al-Absy, & Ateeq, 2025) Bibliographic Relevance Based on the results of bibliometric mapping, four main clusters were identified formed from 59 documents with a total of 475 bibliographic linkages, which showed the intensity of citation relationships and similarities of references between publications in the field of Muslim entrepreneurship. The structure of this cluster reflects the thematic consolidation and differentiation of research streams that are developing in the literature. Interpretation is carried out inducively by relying on metadata, especially article abstracts, to identify conceptual patterns, thematic focus, and direction of research development. This process involves an in-depth study of the most representative articles in each cluster, then synthesizing them into common themes and dominant schools of thought. The inductive approach allows the drawing of conclusions that are sourced directly from empirical evidence in the literature, rather than from pre-established theoretical categories. The results of the bibliographic linkage analysis showed that each cluster had strong internal cohesion, characterized by a high frequency of co-citation and thematic proximity between articles. The clusters are labeled based on a central theme that emerges from the synthesis of abstract content, which includes the ethical-religious dimensions, entrepreneurial behavior, sustainability, and Islamic ecosystems and finance. The difference in the color of the clusters on the visual map represents thematic differentiation, while the number of publications in each cluster indicates the level of research density on a particular topic. As summarized in Table 5 and Table 6 and Fig. 3 , this analysis systematically presents the number and color of the clusters, thematic labels, number of publications, and key articles that act as intellectual anchors in each cluster. These representative publications not only have a high citation rate, but also become a conceptual reference for other studies in the same cluster. Thus, this bibliographic map not only illustrates the static structure of literature, but also reveals the dynamics of research flows and intellectual relationships that shape the scientific landscape of Muslim entrepreneurship globally. Table 5 Top 10 documents in linkage analysis bibliographies No Publications Number of Quotes Total link strength 1 (Javed, Fatima, Yasin, Jahanzeb, & Rawwas, 2019) Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic 90 60 2 (Yousef, 2000b) Organizational commitment as a mediator of the relationship between Islamic work ethic and attitudes toward organizational change 180 60 3 (Javed et al., 2019) Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic 71 57 4 (Javed, Bashir, Rawwas, & Arjoon, 2017) Islamic Work Ethic, innovative work behaviour, and adaptive performance: the mediating mechanism and an interacting effect 84 56 5 (Yousef, 2000b) The Islamic work ethic as a mediator of the relationship between locus of control, role conflict and role ambiguity – A study in an Islamic country setting 90 56 6 (Ali & Al-Kazemi, 2007) Islamic work ethic in Kuwait 110 53 7 (Ali & Al-Owaihan, 2008) Islamic work ethic: A critical review 299 52 8 (Murtaza et al., 2016) Impact of Islamic Work Ethics on Organizational Citizenship Behaviors and Knowledge-Sharing Behaviors 148 51 9 (Samy & Rose, 2010) Examining the link between Islamic work ethic and innovation capability 84 51 10 (Hameed Aldulaimi, 2020) Islamic work ethics: Multidimensional constructs and scale validation 70 50 Note: Sorted by TLS Bibliography relevance of muslim entrepreneur The visualization of bibliographic linkages as shown in Fig. 3 shows that Muslim entrepreneurship research is composed of several reference clusters that are interconnected through a common literature base, reflecting intellectual convergence across time and disciplines. The initial cluster was dominated by fundamental conceptual works on entrepreneurship and development (e.g. classical contributions of entrepreneurship and institutions), which served as a general theoretical foundation and became a common reference point for later studies. The strong connection between these early works and contemporary publications suggests that Muslim entrepreneurial literature did not develop in isolation, but rather was firmly rooted in mainstream entrepreneurial theories that were then adapted and recontextualized through the perspective of Islamic values. Furthermore, the more recent publication clusters show an intensification of bibliographic linkages to themes such as Islamic ethics, religiosity, Islamic finance, and the socio-cultural context of Muslim entrepreneurs. The density of relationships between articles in this cluster indicates the emergence of a specific shared intellectual base , which marks a shift from theoretical adoption to the development of a typical analytical framework of Muslim entrepreneurship. This pattern underscores the evolution of the field from a phase of normative conceptualization to a phase of empirical and contextual consolidation, while showing that recent research increasingly integrates the dimensions of entrepreneurial values, institutions, and practices in a coherent and sustainability-oriented framework. Table 6 Analysis of bibliographic relevance in Muslims entrepreneur Cluster number and color Label Cluster Number of publications Representative publications 1 (red) Islamic Ethics and Halal Markets in Muslim Entrepreneurship 18 (Abuznaid, 2009; Anggadwita et al., 2017; Davidsson, 1995; Haque, Sarwar, Yasmin, Tarofder, & Hossain, 2015; Hassan & Syafri Harahap, 2010; Ismaeel & Blaim, 2012; Mansour & Mohammed Elzubier Diab, 2016; Ramadani et al., 2015; Sandikçi, 2011; Soltanian, Zailani, Iranmanesh, & Aziz, 2016) 2 (green) Leadership and Knowledge Dynamics in Muslim Entrepreneurship 15 (Chaudhary, Islam, Ali, & Jamil, 2023; Islam, Ahmad, Kaleem, & Mahmood, 2021; Javed et al., 2017; Khalid, Bashir, Khan, & Abbas, 2018; Khan & Rasheed, 2015; Murtaza et al., 2016) 3 (blue) Islamic Work Ethic as Foundations of Muslim Entrepreneur. 11 (Ali, 1988, 1992; Ali & Al-Kazemi, 2007; Ali & Al-Owaihan, 2008; Samy & Rose, 2010; Yousef, 2000a, 2000b, 2001) 4 (yellow) Religiosity as Moral Foundations of Muslim Entrepreneurship 6 (Arham, 2010; Javed et al., 2019; Samy & Rose, 2012; Sidani & Al Ariss, 2015) The red cluster, discussing Islamic ethics and the dynamics of the halal market, is the main foundation in shaping Muslim orientation, behavior, and entrepreneurial opportunities. Islamic business ethics serves as a normative framework that regulates business activities through the principles of justice ('adl), trust, accountability, and social responsibility. The gap between Islamic ethics and business practices requires the institutionalization of sharia values in governance and decision-making (Abuznaid, 2009). The concept of responsible halal business emphasizes that compliance with sharia must go hand in hand with good governance and the welfare of stakeholders (Hassan & Syafri Harahap, 2010; Ismaeel & Blaim, 2012). The halal market is developing as a strategic space for innovation and the creation of business opportunities, influencing consumer behavior, brand trust, and the effectiveness of marketing communications, both among Muslims and non-Muslims (Amin, Abdul Rahman, & Abdul-Razak, 2014; Mansour & Mohammed Elzubier Diab, 2016). The growth of the halal industry has given birth to the phenomenon of halal preneurship, where entrepreneurial motivation is driven by market demand as well as religious commitment (Soltanian et al., 2016). At the individual and cultural level, Islamic values shape intention, self-efficacy, and entrepreneurial orientation (Adekiya & Ibrahim, 2016; Anggadwita et al., 2017), and provides moral legitimacy, including for women entrepreneurs (Tlaiss, 2015). Thus, Islamic ethics become a moral infrastructure, while the halal market becomes an economic arena that allows Muslim entrepreneurship to develop in a sustainable, competitive, and value-based manner (Ramadani et al., 2015; Sandikçi, 2011). The green cluster, which discusses the topic of Leadership and the dynamics of knowledge in Muslim entrepreneurship, is strongly influenced by the Islamic Work Ethic (IWE) as a moral-cognitive framework that shapes the behavior of knowledge sharing, innovation, and performance. Paternalistic and ethical leadership based on Islamic values has been shown to increase trust, organizational commitment, and intrinsic motivation, thereby encouraging knowledge exchange and collective learning (Chaudhary et al., 2023; Islam et al., 2021; Khalid et al., 2018; Raja et al., 2020). IWE also strengthens organizational justice, civic behavior, and innovative performance through motivation, commitment, and learning orientation mechanisms (Javed et al., 2017; Murtaza et al., 2016). Thus, leadership in Muslim entrepreneurship functions effectively when integrated with Islamic ethical values that foster trust, collaboration, and continuous innovation. The blue cluster, discussing Islamic Work Ethic as Foundations of Muslim Entrepreneurial Work Ethic (IWE) is the main moral foundation in Muslim entrepreneurship that shapes work orientation, business behavior, and innovation capacity. IWE, which is rooted in the Qur'an and Sunnah, emphasizes hard work, honesty, justice, social responsibility, and views work as worship (Ali, 1988; Ali, 1992). These values foster intrinsic motivation, commitment, and entrepreneurial resilience in the face of risks and uncertainties (Ali & Al-Kazemi, 2007; Ali & Al-Owaihan, 2008). From an economic perspective, the achievement of profit is framed by moral boundaries and social interests, so entrepreneurship is inseparable from the principles of justice and common welfare. Empirically, IWE has been shown to increase organizational commitment, job satisfaction, and readiness to face change (Yousef, 2000a, 2000b, 2001), and encourage innovation through knowledge sharing and learning motivation (Samy & Rose, 2010, 2012). At the governance level, these values also reinforce the orientation of social responsibility and ethical accountability in Muslim entrepreneurship. The Yellow Cluster, discussing Religiosity as Moral Foundations of Muslim Entrepreneurship The findings of the study show that Islamic ethics and religiosity are the moral-innovative foundations that shape the behavior and performance of Muslim entrepreneurs. Values such as justice, trust, social responsibility, and worship orientation place entrepreneurship as an activity that is spiritually and economically meaningful (Arham, 2010). Religiosity affects discipline, moral risk-taking, and perseverance in recognizing and taking advantage of business opportunities (Javed et al., 2019). The Islamic Work Ethic has been proven to strengthen knowledge sharing, suppress deviant behavior, and increase innovation capabilities (Samy & Rose, 2012). Philosophically, Al-Ghazali's virtue-based ethics integrates spirituality, character, and social well-being, so that innovation in Muslim entrepreneurship grows within the framework of moral values and responsibilities (Sidani & Al Ariss, 2015). Shared Keyword Analysis A joint keyword analysis is carried out using the same database, to identify the relationships between the words among the most frequently used keywords in the literature, by selecting the appropriate ones. The threshold avoids results from irrelevant clusters, just like co-citing analysis. Thresholds that are too high can result in over-filtering, which causes relevant clusters to be missed. while too low a threshold can lead to the creation of many clusters, resulting in Theme duplication (Johara, Mustafa, Hassan, & Azad, 2023; Mulay, Joshi, & Chaudhari, 2020). This analysis tested 27 to 30 occurrences to come up with the most coherent theme. Of the 2334 keywords, 60 keywords met the criteria of 7 emergence thresholds and were grouped into 4 clusters. The 15 most used words Keywords are listed in Table 7 . The keyword "islamic work ethics" appears 112 times. followed by the keyword "Islam" as many as 115 frequencies. The following is a further explanation of the cluster. Table 7 Top 15 keywords in analysis keyword Rank Keywords Frequency Total link strength 1 Islamic Work Ethics 112 117 2 Islam 62 115 3 Entrepreneurship 72 91 4 Islamic Work Ethic 73 75 5 Religion 32 69 6 Ethics 27 66 7 Islamic Business Ethics 52 63 8 Work Ethics 20 48 9 Culture 28 44 10 Job Satisfaction 20 42 11 Leadership 14 42 12 Human 11 41 13 Islamic Marketing 18 39 14 Entrepreneur 20 37 15 Muslim 13 35 Note: Sorted by total link strength. A network visualization of the shared keyword analysis is presented in Fig. 4 , with the division consisting of four different groups with different themes. Group 1 is red, group 2 is green, Cluster 3 is blue, and cluster 4 is yellow. The authors have labeled each cluster based on the results of the inductive interpretation in Table 8 presenting a summary of the joint word analysis consisting of cluster numbers and colors, cluster labels, number of publications, and publication representatives. Joint keyword analysis on Muslim entrepreneurs The pattern of occurrence and interconnectedness of keywords in the Muslim entrepreneurship literature as Fig. 4 reflects an integrated thematic structure, with Islamic work ethics and entrepreneurship serving as the main conceptual axis. The prominence of Islamic work ethics as the dominant node confirms that ethics and religious values are not treated as mere normative attributes, but rather as an analytical lens to understand entrepreneurial behavior, organizational commitment, job satisfaction, and performance. The close relationship with concepts such as religiosity, leadership, and organizational commitment shows that Muslim entrepreneurship is understood as a value-based process that is internalized at the individual and organizational level, while forming a long-term orientation towards business sustainability. Along with that, the concentration of keywords on Islamic business ethics, Islamic marketing, Islamic banking, and halal market marks a shift in research focus towards institutional dimensions and market mechanisms. The thematic integration between Islamic ethics, entrepreneurial practices, and the halal ecosystem shows how religious principles translate into business innovation, social responsibility, and market competitiveness. The presence of terms such as halal entrepreneurship, sustainability, and social entrepreneurship reflects the latest developments in literature that are increasingly in line with the global sustainable development agenda. Overall, this thematic landscape reinforces the position of Muslim entrepreneurship as a multidimensional field that bridges values, institutions, and social impact within one coherent conceptual framework. Tabel 8 Summary of joint keyword analysis about Muslim entrepreneur Cluster number and color Label klaster Number of keywords Representative Keywords 1 (red) Islamic Entrepreneurial Orientation & Performance 15 Business performance, entrepreneurial orientation, halal entrepreneurship, innovation, Islamic entrepreneurship, knowledge sharing, religious entrepreneurship, social entrepreneurship, sustainability 2 (green) Halal & Religious Entrepreneurship 12 Business, culture, entrepreneurs, halal, Islamic, religion, work ethic 3 (blue) Knowledge, Finance & Sustainability 10 Article, cultural values, entrepreneurship, human, Islamic banking, Islamic work ethics, job performance, leadership, national culture, spirituality 4 (Yellow) Social & Sustainable Islamic Entrepreneurship 10 Employment, Islamic work ethic, job satisfaction, organizational commitment, organizational justice, philosophical aspects, work engagement, work ethics. The structure of the joint word analysis network in Fig. 4 shows four clusters. Represents four different themes within this domain. The four clusters are labeled according to the author's interpretation. Here's a further explanation for each group: Cluster 1 (red), Islamic Entrepreneurial Orientation & Performance. It consists of 15 keywords that focus on the discussion and urgency of Islamic Entrepreneurial Orientation (IEO) as the development of entrepreneurs that are integrated with Islamic values, such as honesty, responsibility, and social accountability. Consistently positively related to business performance, in the study of Muslim entrepreneurship. These findings confirm that IEOs are not only normative, but also function as a strategic resource that improves business resilience, decision quality, halal reputation, and ultimately performance, especially when the market demands trust, compliance, and sustainability. (Hasan, Nusantara, & Hatani, 2022; Usman, Chan, Utami, & Harmen, 2024) Kuster green, discussing the study of Halal & Religious Entrepreneurship, the latest literature conceptualizes halal entrepreneurship and religious entrepreneurship as a value-based entrepreneurial stream, emphasizes that religiosity functions as a source of motivation and normativity, Islamic entrepreneurship also emphasizes the interaction between religiosity and entrepreneurial motivation in forming goal-oriented entrepreneurial actions, and its role in sustaining perseverance, ethical discipline, and long-term orientation. The latest findings show that halal entrepreneurship education increases halal entrepreneurial intentions emphasizing the linkage of halal entrepreneurship with Islamic finance in forming a robust halal ecosystem, where access to sharia financing supports the process of business success, resilience, and legitimacy in the halal market. The blue cluster highlights the theme of Knowledge, Finance & Sustainability by placing sharia-based knowledge and finance resources as complementary levers in supporting the sustainability of Muslim entrepreneurs. The latest literature positions knowledge sharing as a strategic capability that strengthens organizational learning, accelerates innovation, and increases competitiveness. A work system based on Islamic values has been proven to encourage innovative behavior and strengthen capabilities through a collective learning mechanism. On the other hand, the challenges of the sustainability of Muslim MSMEs often stem from financial limitations. Various studies in the halal ecosystem confirm the important role of Islamic financial institutions and Islamic financing instruments in improving business resilience and performance. This shows that sustainability is not only determined by internal strategies, but also by the availability of financial infrastructure that is in line with sharia principles. The development of digital financing, especially sharia peer-to-peer (P2P), strengthens this argument by demonstrating its ability to reduce barriers to access capital, expand the inclusion of MSMEs, and maintain religious legitimacy. Sharia trust and compliance are key factors in adoption, as seen in Islamic digital banking. The latest sub-stream also links Islamic finance to environmental sustainability through "green" schemes, such as sharia crowdfunding for green economy-oriented halal business financing. Overall, the sustainability of Muslim entrepreneurs is most optimal when knowledge-based innovation capabilities evolve along with access to inclusive, trusted, and sustainability-oriented Islamic finance. The yellow cluster positions Social & Sustainable Islamic Entrepreneurship (SSIE) as a paradigm that integrates economic value creation and social impact through sharia-based goals (maqāṣid al-sharīʿah), with an emphasis on justice, well-being, harm prevention, and commercial sustainability. The cutting-edge literature shows a shift from normative descriptions towards the formulation of conceptual boundaries and more assertive analytical frameworks. The current framework affirms Islamic social entrepreneurship as a distinctive field with a focus on translating ethical commitments into organizational design, governance, and measurable impact measurement. Another important line of research links SSIE to Islamic social finance as an engine of sustainability. The review of waqf emphasizes accountability, performance measurement, governance, and institutional effectiveness, signaling that sustainable impact depends on a transparent management and reporting system. Evidence related to sharia P2P financing shows the potential for expanding MSME inclusion and strengthening the social value chain, so SSIE requires ethical intentions as well as scalable financing infrastructure. In addition, SSIE is increasingly aligned with the Sustainable Development Goals (SDGs) agenda, with maqāṣid positioned as an operational lens for sustainability and policy goals. The convergence of maqāṣid-SDGs appears to be strong through the instruments of redistribution and social protection. At the corporate level, sustainability practices in the halal ecosystem have been proven to influence business sustainability, affirming SSIE as a practice-oriented research domain. IMPLICATIONS OF THE RESEARCH This study provides a number of important implications in three main areas, First, in terms of the main problem of Muslim entrepreneurship, bibliometric findings show that the main issues faced by Muslim entrepreneurs are not only related to limited access to capital and markets, but also to the integration of Islamic ethical values, sustainability, and adaptation to digital transformation and the global economy. The thematic clusters formed indicate that the performance and competitiveness of Muslim entrepreneurs are greatly influenced by the synergy between Islamic work ethic, knowledge-based innovation, and the support of the Islamic financial ecosystem. The practical implication is that the development of policies and programs for the empowerment of Muslim entrepreneurs needs to be designed holistically, not only focusing on the economic aspect, but also on strengthening ethical, social, and institutional capacities based on maqāṣid al-sharī'ah . (Hasan et al., 2022; Sidani & Al Ariss, 2015; Tlaiss, 2015; Usman et al., 2024) Second, in the realm of knowledge , this study contributes to mapping the intellectual structure and dynamics of the development of Muslim entrepreneurial research in a systematic manner. The identification of clusters, key actors, and bibliographic relationships enriches the understanding of how concepts such as Islamic work ethic , Islamic social entrepreneurship, Islamic finance, and sustainability intersect and evolve. Thus, this research strengthens the position of Muslim entrepreneurship as an interdisciplinary field that bridges the study of management, Islamic economics, sociology of religion, and sustainable development. Theoretically, these findings open up space for the development of an integrative conceptual framework that links ethical, institutional, and innovation dimensions in a comprehensive Islamic entrepreneurship model. (Chaudhary et al., 2023; Samy & Rose, 2012; Yousef, 2000a, 2001) Third, the implication for the next researcher is the availability of research maps that can be used as a basis for further exploration. Researchers can leverage identified clusters and key publications to conduct in-depth studies on themes that are still underexplored, such as digital technology-based Muslim entrepreneurship, sharia-based green entrepreneurship, and the role of gender and the younger generation in the global halal ecosystem. In addition, follow-up research is recommended to combine bibliometric approaches with cross-border empirical studies to test the relevance of findings in more diverse contexts. Thus, future research not only expands geographical and methodological scope, but also deepens the theoretical and practical contribution of Muslim entrepreneurship in the global economy. (Anggadwita et al., 2017; A. H. Ayob & Saiyed, 2020; Din, Muhammad, Mahmood, et al., 2021; Tsehayu & Ostebo, 2021) LIMITATIONS & SUGGESTIONS FOR FUTURE RESEARCH This research has several limitations that need to be observed. Empirically, the analysis relies primarily on metadata and citation networks, so it has not yet fully captured the depth of the social, institutional, and entrepreneurial contexts of Muslims in various regions. These limitations limit the generalization of findings to micro-level dynamics, such as entrepreneurial decision-making processes, governance mechanisms, and the implementation of sharia values in daily operations. Methodologically, the dominance of cross-sectional design and the limitations of longitudinal data reduce the ability to trace temporal dynamics and causal relationships between variables. From the conceptual side, there is still a diversity of definitions and operationalization of key concepts such as Islamic work ethic , Islamic social entrepreneurship, and maqāṣid al-sharī'ah-based sustainability which has the potential to cause inconsistencies in interpretation across studies. Based on these limitations, future research is recommended to: (1) empirically combine bibliometric approaches with cross-border field studies to test the validity of findings in diverse contexts; (2) theoretically develop an integrative framework that links Islamic ethics, innovation, and sustainability in a single coherent Muslim entrepreneurial model; (3) methodologically utilize longitudinal data, mixed methods , and advanced network analysis to uncover evolutionary dynamics and causal relationships; (4) practically evaluate the impact of policies, Islamic financial instruments, and business incubation interventions on the performance and resilience of Muslim MSMEs; and (5) conceptually standardize social, environmental, and spiritual impact measurement indicators so that research results can be compared and replicated more reliably. CONCLUSION Muslim entrepreneurship is a rapidly growing phenomenon in the global economy, characterized by the integration of economic value creation, sharia compliance, and an ethical-social orientation based on maqāṣid al-sharī'ah . Muslim entrepreneurs operate in an increasingly digitalized and sustainability-oriented ecosystem, thus demanding adaptability, innovation, and resource management that is in line with Islamic values. Based on bibliometric analysis, the main findings of this study reveal four interrelated thematic clusters: (1) the foundations of religious ethics and Islamic Work Ethics that shape behavior, performance, and commitment; (2) psychological and socio-cultural determinants, including religiosity, entrepreneurial intention, gender, and social capital; (3) knowledge, Islamic finance, and sustainability as drivers of innovation and business resilience; and (4) social and sustainable entrepreneurship based on maqāṣid al-sharī'ah that is connected to the SDGs agenda and halal ecosystem. Prominent sub-themes include the role of Islamic work ethic in prosocial performance and behavior, the function of Islamic social and digital finance in inclusion and sustainable finance, and the operationalization of ethical values in governance and impact measurement. The main contribution of this research lies in the comprehensive mapping of the intellectual structure and dynamics of the development of Muslim entrepreneurial research through a bibliometric approach. The study provides thematic synthesis, identification of key clusters and publications, as well as future research directions, thereby strengthening the position of Muslim entrepreneurship as an interdisciplinary field that bridges management, Islamic economics, and sustainable development. Declarations Author Contributions: Conceptualization, MW.AM.MF.; methodology, HFW.AS.I; validation, S.H.MZK.SM; formal analysis, MW.AM.MF.; investigation, HFW.AS.I; resources, S.H.MZK.SM; data curation, S.H.MZK.SM; writing original draft preparation, MW.AM.MF; writing review and editing, HFW.AS.I. S.H.MZK.SM; visualization, MW.AM.MF.; supervision HFW.AS.I; project administration, MW.AM.MF.HFW.AS.I; All authors have read and agreed to the published version of the manuscript. Funding: This research received no external funding. Institutional Review Board Statement: Not applicable. Informed Consent Statement: Not applicable. Conflicts of Interest: The authors declare no conflicts of interest. References Abbasi, A. S., Mir, G. M., & Hussain, M. (2012). Islamic work ethics: How it affects organizational learning, innovation and performance. Actual Problems of Economics, 138(12), 471–480. Scopus. Retrieved from Scopus. Abbasi, A. S., Rehman, K. U., & Bibi, A. (2011). Islamic work ethics: How it affects business performance. Actual Problems of Economics, 126(12), 312–322. Scopus. Retrieved from Scopus. Abdullah, M. A., & Azam, M. S. E. (2020). Halal entrepreneurship from maqasid-al-sharia’h perspective: Inseparable concept for halalpreneurs. Food Research, 4, 34–42. Scopus. https://doi.org/10.26656/fr.2017.4(S1).S07 Abdur-Rauf, I. A., & Raimi, L. (2023). Understanding Islamic and Halal Entrepreneurship from the Maqasidul Shari’ah Perspective. In Contemporary Discourse of Halal and Islamic Entrepreneurship: Trends and Future Opportunities (pp. 19–32). Springer Nature. Scopus. https://doi.org/10.1007/978-981-99-6427-7_2 Abuznaid, S. A. (2009). Business ethics in Islam: The glaring gap in practice. International Journal of Islamic and Middle Eastern Finance and Management, 2(4), 278–288. Scopus. https://doi.org/10.1108/17538390911006340 Adekiya, A. A., & Ibrahim, F. (2016). Entrepreneurship intention among students. The antecedent role of culture and entrepreneurship training and development. International Journal of Management Education, 14(2), 116–132. Scopus. https://doi.org/10.1016/j.ijme.2016.03.001 Ahmad, S., Rofie, M. K. H., & Owoyemi, M. Y. (2013). Islamic work ethics: An appraisal of the quranic view on work ethics. Social Sciences, 8(5), 437–444. Scopus. https://doi.org/10.3923/sscience.2013.437.444 Akhmadi, A., Hendryadi, H., Suryani, S., Sumail, L. O., & Pujiwati, A. (2023). Islamic work ethics and employees’ prosocial voice behavior: The multi-role of organizational identification. Cogent Social Sciences, 9(1). Scopus. https://doi.org/10.1080/23311886.2023.2174064 Aldreabi, H., Alhur, M., Al-Okaily, M., Qasim, D., Dahdoul, N. K., & Shiyyab, F. S. (2025). Unveiling the dynamics of generative AI adoption: A business intelligence analysis through topic modeling-based bibliometric study. Computers and Education: Artificial Intelligence, 9, 100456. https://doi.org/10.1016/j.caeai.2025.100456 Alhyasat, K. M. K. (2012). The role of Islamic work ethics in developing organizational citizenship behavior at the Jordanian Press Foundations. Journal of Islamic Marketing, 3(2), 139–154. Scopus. https://doi.org/10.1108/17590831211232555 Ali, A. J. (1988). Scaling an islamic work ethic. Journal of Social Psychology, 128(5), 575–583. Scopus. https://doi.org/10.1080/00224545.1988.9922911 Ali, A. J. (1992). The islamic work ethic in arabia. Journal of Psychology, 126(5), 507–519. Scopus. https://doi.org/10.1080/00223980.1992.10543384 Ali, A. J., Al-Aali, L., & Krishnan, K. (2024). Work Ethics in Saudi Arabia: The Critical Role of Women and Expatriates. Journal of Promotion Management, 30(1), 29–48. Scopus. https://doi.org/10.1080/10496491.2023.2251460 Ali, A. J., & Al-Kazemi, A. A. (2007). Islamic work ethic in Kuwait. Cross Cultural Management, 14(2), 93–104. Scopus. https://doi.org/10.1108/13527600710745714 Ali, A. J., & Al-Owaihan, A. (2008). Islamic work ethic: A critical review. Cross Cultural Management, 15(1), 5–19. Scopus. https://doi.org/10.1108/13527600810848791 Al-Jubari, I., Mosbah, A., Talib, Z., Sulaiman, A., & Jamal, Y. A. (2019). How does culture shape entrepreneurial behaviours? International Journal of Innovation, Creativity and Change, 5(2), 967–980. Scopus. Retrieved from Scopus. Al-Shamali, A., Irani, Z., Haffar, M., Al-Shamali, S., & Al-Shamali, F. (2021). The influence of Islamic Work Ethic on employees’ responses to change in Kuwaiti Islamic banks. International Business Review, 30(5). Scopus. https://doi.org/10.1016/j.ibusrev.2021.101817 Amin, H., Abdul Rahman, A.-R., & Abdul-Razak, D. A. (2014). Theory of Islamic consumer behaviour: An empirical study of consumer behaviour of Islamic mortgage in Malaysia. Journal of Islamic Marketing, 5(2), 273–301. Scopus. https://doi.org/10.1108/JIMA-06-2013-0042 Anggadwita, G., Ramadani, V., Alamanda, D. T., Ratten, V., & Hashani, M. (2017). Entrepreneurial intentions from an Islamic perspective: A study of Muslim entrepreneurs in Indonesia. International Journal of Entrepreneurship and Small Business, 31(2), 165–179. Scopus. https://doi.org/10.1504/IJESB.2017.084086 Ar, A. R., Nurdin, A. R., Hayati, n., Masrizal, M., & Sulaiman, n. (2025). Integrating Anti-Corruption Education in Acehnese Dayahs: A Moral-Pedagogical Model for Character Formation. Jurnal Ilmiah Peuradeun, 13(2), 1581–1606. Scopus. https://doi.org/10.26811/peuradeun.v13i1.1086 Arham, M. (2010). Islamic perspectives on marketing. Journal of Islamic Marketing, 1(2), 149–164. Scopus. https://doi.org/10.1108/17590831011055888 Ashraf, M. A. (2023). Theory of Islamic planned behavior: Applying to investors’ Sukuk purchase intention. Journal of Islamic Accounting and Business Research, 14(4), 554–573. Scopus. https://doi.org/10.1108/JIABR-03-2021-0096 Ateeq, A., Alzoraiki, M., Milhem, M., Al-Absy, M., & Ateeq, R. (2025). Islamic work ethics and employee’s task performance: The mediation role of affective commitment. Problems and Perspectives in Management, 23(1), 413–423. Scopus. https://doi.org/10.21511/ppm.23(1).2025.31 Ayob, A. H. (2021). Institutions and student entrepreneurship: The effects of economic conditions, culture and education. Educational Studies, 47(6), 661–679. Scopus. https://doi.org/10.1080/03055698.2020.1729094 Ayob, A. H., & Saiyed, A. A. (2020). Islam, institutions and entrepreneurship: Evidence from Muslim populations across nations. International Journal of Islamic and Middle Eastern Finance and Management, 13(4), 635–653. Scopus. https://doi.org/10.1108/IMEFM-11-2019-0472 Ayob, M. A. S., Sairi, F. M., Soh, N. S. M., Aziz, A. A., & Zaini, M. N. M. (2021). A Review On Literature of Islamic Work Ethics in Malaysia Between 2010-2020. Library Philosophy and Practice, 2021, 1–10. Scopus. Retrieved from Scopus. Bawack, R. E., Wamba, S. F., Carillo, K. D. A., & Akter, S. (2022). Artificial intelligence in E-Commerce: A bibliometric study and literature review. Electronic Markets, 32(1), 297–338. Scopus. https://doi.org/10.1007/s12525-022-00537-z Chaudhary, A., Islam, T., Ali, H. F., & Jamil, S. (2023). Can paternalistic leaders enhance knowledge sharing? The roles of organizational commitment and Islamic work ethics. Global Knowledge, Memory and Communication, 72(1–2), 98–118. Scopus. https://doi.org/10.1108/GKMC-06-2021-0109 Davidsson, P. (1995). Culture, structure and regional levels of entrepreneurship. Entrepreneurship and Regional Development, 7(1), 41–62. Scopus. https://doi.org/10.1080/08985629500000003 Din, N. M., Muhammad, M. Z., Ismail, M., & Mahmood, T. M. A. T. (2021). The Comprehension of Maqasid Shariah Towards Cashless Tools Among Muslim Entrepreneurs. In B. Alareeni, A. Hamdan, & I. Elgedawy (Eds.), Lect. Notes Networks Syst.: Vol. 194 LNNS (pp. 1595–1604). Springer Science and Business Media Deutschland GmbH. Scopus. https://doi.org/10.1007/978-3-030-69221-6_117 Din, N. M., Muhammad, M. Z., Mahmood, T. M. A. T., & Musa, A. (2021). The Muslim Entrepreneur’s Doctrine Towards Halal Supply Chain Management. In B. Alareeni, A. Hamdan, & I. Elgedawy (Eds.), Lect. Notes Networks Syst.: Vol. 194 LNNS (pp. 1819–1826). Springer Science and Business Media Deutschland GmbH. Scopus. https://doi.org/10.1007/978-3-030-69221-6_131 Düşmezkalender, E., Seçilmiş, C., & Yilmaz, V. (2021). The effect of Islamic work ethic on person-organization fit and workplace deviance in hotels. International Journal of Islamic and Middle Eastern Finance and Management, 14(1), 164–182. Scopus. https://doi.org/10.1108/IMEFM-05-2019-0198 Goktan, A. B., & Günay, G. (2011). Is Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted in Turkey and the United States. Journal of Small Business and Entrepreneurship, 24(4), 455–470. Scopus. https://doi.org/10.1080/08276331.2011.10593548 Guaita Martínez, J. M., Carracedo, P., Gorgues Comas, D., & Siemens, C. H. (2022). An analysis of the blockchain and COVID-19 research landscape using a bibliometric study. Sustainable Technology and Entrepreneurship, 1(1), 1–7. https://doi.org/10.1016/j.stae.2022.100006 Hameed Aldulaimi, S. H. (2016). Fundamental Islamic perspective of work ethics. Journal of Islamic Accounting and Business Research, 7(1), 59–76. Scopus. https://doi.org/10.1108/JIABR-02-2014-0006 Hameed Aldulaimi, S. H. (2020). Islamic work ethics: Multidimensional constructs and scale validation. International Journal of Applied Management Science, 12(3), 186–206. Scopus. https://doi.org/10.1504/IJAMS.2020.108073 Haque, A., Sarwar, A., Yasmin, F., Tarofder, A. K., & Hossain, M. A. (2015). Non-muslim consumers’ perception toward purchasing halal food products in malaysia. Journal of Islamic Marketing, 6(1), 133–147. Scopus. https://doi.org/10.1108/JIMA-04-2014-0033 Hariyanto, E., & Hamzah, M. (2022). Bibliometric Analysis of the Development of Islamic Economic Dispute Resolution Research in Indonesia. JURIS (Jurnal Ilmiah Syariah), 21(2), 221–233. http://dx.doi.org/10.31958/juris.v21i2.6997 Hasan, R. R., Nusantara, A. W., & Hatani, L. (2022). Moderating Role of Islamic Work Ethics on The Effect of Innovation and Entrepreneurship Orientation on Entrepreneurial Behavior and Business Performance. Quality - Access to Success, 23(188), 270–276. Scopus. https://doi.org/10.47750/QAS/23.188.36 Hassan, A., & Syafri Harahap, S. (2010). Exploring corporate social responsibility disclosure: The case of Islamic banks. International Journal of Islamic and Middle Eastern Finance and Management, 3(3), 203–227. Scopus. https://doi.org/10.1108/17538391011072417 Islam, T., Ahmad, S., Kaleem, A., & Mahmood, K. (2021). Abusive supervision and knowledge sharing: Moderating roles of Islamic work ethic and learning goal orientation. Management Decision, 59(2), 205–222. Scopus. https://doi.org/10.1108/MD-08-2019-1069 Ismaeel, M., & Blaim, K. (2012). Toward applied Islamic business ethics: Responsible halal business. Journal of Management Development, 31(10), 1090–1100. Scopus. https://doi.org/10.1108/02621711211281889 Javed, B., Bashir, S., Rawwas, M. Y. A., & Arjoon, S. (2017). Islamic Work Ethic, innovative work behaviour, and adaptive performance: The mediating mechanism and an interacting effect. Current Issues in Tourism, 20(6), 647–663. Scopus. https://doi.org/10.1080/13683500.2016.1171830 Javed, B., Fatima, T., Yasin, R. M., Jahanzeb, S., & Rawwas, M. Y. A. (2019). Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic. Business Ethics, 28(2), 221–233. Scopus. https://doi.org/10.1111/beer.12212 Johara, F., Mustafa, R., Hassan, M. K., & Azad, M. A. K. (2023). A Bibliometric Review of Islamic Work Ethics Literature. Journal of Economic Cooperation and Development, 44(3). Scopus. Retrieved from https://www.scopus.com/inward/record.uri?eid=2-s2.0-85183184843&partnerID=40&md5=e8ccfb07a47d2199b61c01e12ae160ae Kaka, F., Scheepers, C. B., & Mamabolo, A. (2025). Religious social capital and entrepreneurial opportunity exploitation of Indian Muslim youth entrepreneurs in South Africa. International Journal of Entrepreneurship and Small Business, 55(3), 311–336. Scopus. https://doi.org/10.1504/IJESB.2025.146494 Khalid, M., Bashir, S., Khan, A. K., & Abbas, N. (2018). When and how abusive supervision leads to knowledge hiding behaviors: An Islamic work ethics perspective. Leadership and Organization Development Journal, 39(6), 794–806. Scopus. https://doi.org/10.1108/LODJ-05-2017-0140 Khan, A. S., & Rasheed, F. (2015). Human resource management practices and project success, a moderating role of Islamic Work Ethics in Pakistani project-based organizations. International Journal of Project Management, 33(2), 435–445. Scopus. https://doi.org/10.1016/j.ijproman.2014.08.006 Mahmoud, M. A., Umar, U. H., Danlami, M. R., & Ado, M. B. (2025). An analysis of Islamic financing access in Nigeria: Perspectives of MSME owners. International Journal of Islamic and Middle Eastern Finance and Management, 18(1), 49–67. Scopus. https://doi.org/10.1108/IMEFM-02-2024-0072 Mansour, I., & Mohammed Elzubier Diab, D. (2016). The relationship between celebrities’ credibility and advertising effectiveness: The mediation role of religiosity. Journal of Islamic Marketing, 7(2), 148–166. Scopus. https://doi.org/10.1108/JIMA-05-2013-0036 Mulay, P., Joshi, R. R., & Chaudhari, A. (2020). Bibliometric study of bibliometric papers about clustering. Library Philosophy and Practice, 1(1), 1–22. Scopus. Retrieved from Scopus. Murtaza, G., Abbas, M., Raja, U., Roques, O., Khalid, A., & Mushtaq, R. (2016). Impact of Islamic Work Ethics on Organizational Citizenship Behaviors and Knowledge-Sharing Behaviors. Journal of Business Ethics, 133(2), 325–333. Scopus. https://doi.org/10.1007/s10551-014-2396-0 Noor, A., Surya, I., & Iskandar, E. (2017). Disiplin Pegawai Dalam Meningkatkan Kinerja Pegawai Kantor Camat Tenggarong Kabupaten Kutai Kartanegara. eJournal Ilmu Pemerintahan, 5(3), 1041–1050. Noor Aflah, K. N., Suharnomo, S., Mas’ud, F., & Mursid, A. (2021). Islamic Work Ethics and Employee Performance: The Role of Islamic Motivation, Affective Commitment, and Job Satisfaction. Journal of Asian Finance, Economics and Business, 8(1), 997–1007. Scopus. https://doi.org/10.13106/jafeb.2021.vol8.no1.997 Raja, U., Ul Haq, I. U., De Clercq, D., & Azeem, M. U. (2020). When ethics create misfit: Combined effects of despotic leadership and Islamic work ethic on job performance, job satisfaction, and psychological well-being. International Journal of Psychology, 55(3), 332–341. Scopus. https://doi.org/10.1002/ijop.12606 Ramadani, V., Dana, L.-P., Ratten, V., & Tahiri, S. (2015). The context of Islamic entrepreneurship and business: Concept, principles and perspectives. International Journal of Business and Globalisation, 15(3), 244–261. Scopus. https://doi.org/10.1504/IJBG.2015.071906 Samy, N., & Rose, R. C. (2010). Examining the link between Islamic work ethic and innovation capability. Journal of Management Development, 29(1), 79–93. Scopus. https://doi.org/10.1108/02621711011009081 Samy, N., & Rose, R. C. (2012). The impact of knowledge sharing and Islamic work ethic on innovation capability. Cross Cultural Management, 19(2), 142–165. Scopus. https://doi.org/10.1108/13527601211219847 Sandikçi, Ö. (2011). Researching Islamic marketing: Past and future perspectives. Journal of Islamic Marketing, 2(3), 246–258. Scopus. https://doi.org/10.1108/17590831111164778 Sidani, Y., & Al Ariss, A. (2015). New Conceptual Foundations for Islamic Business Ethics: The Contributions of Abu-Hamid Al-Ghazali. Journal of Business Ethics, 129(4), 847–857. Scopus. https://doi.org/10.1007/s10551-014-2136-5 Soltanian, M., Zailani, S., Iranmanesh, M., & Aziz, A. A. (2016). Motivations of SME entrepreneurs to become halalpreneurs. Journal of Science and Technology Policy Management, 7(2), 173–189. Scopus. https://doi.org/10.1108/JSTPM-07-2015-0023 Sonfield, M. C., Lussier, R. N., & Fahed-Sreih, J. (2016). American versus Arab/Islamic family businesses: The use of non-family-member higher-level managers. Journal of Entrepreneurship in Emerging Economies, 8(1), 2–24. Scopus. https://doi.org/10.1108/JEEE-02-2015-0014 Sulaeman, S., Herianingrum, S., Ryandono, M. N. H., Napitupulu, R. M., Hapsari, M. I., Furqani, H., & Bahari, Z. (2025). Islamic business ethics in the framework of higher ethical objective (Maqasid al-Shariah): A comprehensive analysis and future research directions. International Journal of Ethics and Systems, 1–29. Scopus. https://doi.org/10.1108/IJOES-12-2024-0398 Syed, N. A., & Azam, A. (2019). Islamic work ethics and workplace deviance: Moderating role of employees’ perceived abusive supervision and mediating role of employees’ hostility. Pakistan Journal of Commerce and Social Sciences, 13(4), 952–975. Scopus. Retrieved from Scopus. Tlaiss, H. A. (2015). How Islamic Business Ethics Impact Women Entrepreneurs: Insights from Four Arab Middle Eastern Countries. Journal of Business Ethics, 129(4), 859–877. Scopus. https://doi.org/10.1007/s10551-014-2138-3 Tsehayu, Y. G., & Ostebo, T. (2021). Religious entrepreneurship and female migration: The case of a muslim religious leader in masqan, ethiopia. Africa Today, 67(2–3), 63–83. Scopus. https://doi.org/10.2979/africatoday.67.2_3.04 Usman, M., Chan, S., Utami, S., & Harmen, H. (2024). Empirical Evidence: Comparing Innovation, Knowledge Sharing Behavior, Islamic Work Ethic and Entrepreneurial Orientation Between More Innovative and Less Innovative Public Sector Agent. Interdisciplinary Journal of Management Studies, 17(3), 855–873. Scopus. https://doi.org/10.22059/IJMS.2023.344245.675155 Wahid, S. H. (2024). Exploring the intersection of Islam and digital technology: A bibliometric analysis. Social Sciences & Humanities Open, 10, 101085. https://doi.org/10.1016/j.ssaho.2024.101085 Whiteoak, J. W., Crawford, N. G., & Mapstone, R. H. (2006). Impact of gender and generational differences in work values and attitudes in an Arab culture. Thunderbird International Business Review, 48(1), 77–91. Scopus. https://doi.org/10.1002/tie.20086 Yousef, D. A. (2000a). Organizational commitment as a mediator of the relationship between Islamic work ethic and attitudes toward organizational change. Human Relations, 53(4), 513–537. Scopus. https://doi.org/10.1177/0018726700534003 Yousef, D. A. (2000b). The Islamic work ethic as a mediator of the relationship between locus of control, role conflict and role ambiguity – A study in an Islamic country setting. Journal of Managerial Psychology, 15(4), 283–298. Scopus. https://doi.org/10.1108/02683940010330966 Yousef, D. A. (2001). Islamic work ethic: A moderator between organizational commitment and job satisfaction in a cross-cultural context. Personnel Review, 30(2), 152–169. Scopus. https://doi.org/10.1108/00483480110380325 Additional Declarations No competing interests reported. Cite Share Download PDF Status: Posted Version 1 posted You are reading this latest preprint version Research Square lets you share your work early, gain feedback from the community, and start making changes to your manuscript prior to peer review in a journal. As a division of Research Square Company, we’re committed to making research communication faster, fairer, and more useful. We do this by developing innovative software and high quality services for the global research community. Our growing team is made up of researchers and industry professionals working together to solve the most critical problems facing scientific publishing. Also discoverable on Platform About Our Team In Review Editorial Policies Advisory Board Help Center Resources Author Services Accessibility API Access RSS feed Manage Cookie Preferences © Research Square 2026 | ISSN 2693-5015 (online) Privacy Policy Terms of Service Do Not Sell My Personal Information {"props":{"pageProps":{"initialData":{"identity":"rs-8741216","acceptedTermsAndConditions":true,"allowDirectSubmit":true,"archivedVersions":[],"articleType":"Systematic Review","associatedPublications":[],"authors":[{"id":583042754,"identity":"d06cad0e-e82e-4e30-8458-d8c7e4e40ee4","order_by":0,"name":"Moh. Wardi","email":"data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAZAAAAAyAQMAAABI0h/eAAAABlBMVEX///8AAABVwtN+AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA1ElEQVRIiWNgGAWjYDCCA0DM2ABiJTY+YDCACvIQqaXZgFQtCWwScFF8WvhuH2Dd8HHHYXnz9uS2ap6CbQz87QcYD7zBo0XyXALbzZlnDhvOOfOw7TaPwW0GiTMJDAfn4NFicIaB7TZv223GGRKJEC0MNxgYDuNzGEyLPUhLMUiLPLFaEkFamEFaDAhpkTzD2HZzZtv/5Bk8D5sl5xjc5jE8k9iA1y98Z5iP3fjYlmY7gz394Yc3f27LyR0/fPgDvhCDRQoc8GCIjIJRMApGwSggHQAAYStU1ZebviIAAAAASUVORK5CYII=","orcid":"","institution":"Universitas Islam Madura","correspondingAuthor":true,"prefix":"","firstName":"Moh.","middleName":"","lastName":"Wardi","suffix":""},{"id":583042755,"identity":"63c7b1a7-fc55-4937-a3fc-eaa3340f02dc","order_by":1,"name":"Supandi Supandi","email":"","orcid":"","institution":"Universitas Islam Madura","correspondingAuthor":false,"prefix":"","firstName":"Supandi","middleName":"","lastName":"Supandi","suffix":""},{"id":583042756,"identity":"48c5c0c5-ae89-489a-a3f9-17baafae063d","order_by":2,"name":"Achmad Maulidi","email":"","orcid":"","institution":"Universitas Al-Amien Prenduan","correspondingAuthor":false,"prefix":"","firstName":"Achmad","middleName":"","lastName":"Maulidi","suffix":""},{"id":583042757,"identity":"3d36158e-f5cf-4e3a-a685-e2130edd6993","order_by":3,"name":"Mohammad Firdaus","email":"","orcid":"","institution":"Universitas Al-Amien Prenduan","correspondingAuthor":false,"prefix":"","firstName":"Mohammad","middleName":"","lastName":"Firdaus","suffix":""},{"id":583042758,"identity":"a54c2088-3046-4224-9f46-0c9920be25d9","order_by":4,"name":"Heri Fadli Wahyudi","email":"","orcid":"","institution":"Universitas Al-Amien Prenduan","correspondingAuthor":false,"prefix":"","firstName":"Heri","middleName":"Fadli","lastName":"Wahyudi","suffix":""},{"id":583042759,"identity":"7f2cb806-c26c-4384-a26f-efa15867a849","order_by":5,"name":"Andri Sutrisno","email":"","orcid":"","institution":"Universitas Al-Amien Prenduan","correspondingAuthor":false,"prefix":"","firstName":"Andri","middleName":"","lastName":"Sutrisno","suffix":""},{"id":583042760,"identity":"b23c48f0-6adf-4756-a945-24874c19b502","order_by":6,"name":"Ismail Ismail","email":"","orcid":"","institution":"Institut Agama Islam Al-Khairat","correspondingAuthor":false,"prefix":"","firstName":"Ismail","middleName":"","lastName":"Ismail","suffix":""},{"id":583042761,"identity":"7ef24ccb-bc69-43ff-9b4b-fba7e42a3a56","order_by":7,"name":"Moh Zainol Kamal","email":"","orcid":"","institution":"Universitas Madura","correspondingAuthor":false,"prefix":"","firstName":"Moh","middleName":"Zainol","lastName":"Kamal","suffix":""},{"id":583042762,"identity":"3641ec81-27c9-4747-96c0-c33bfe0743a8","order_by":8,"name":"Sri Irawati","email":"","orcid":"","institution":"Universitas Madura","correspondingAuthor":false,"prefix":"","firstName":"Sri","middleName":"","lastName":"Irawati","suffix":""},{"id":583042763,"identity":"c81135c5-f195-45f2-b50b-f98b711028bc","order_by":9,"name":"Hodairiyah Hodairiyah","email":"","orcid":"","institution":"Universitas PGRI Sumenep","correspondingAuthor":false,"prefix":"","firstName":"Hodairiyah","middleName":"","lastName":"Hodairiyah","suffix":""},{"id":583042764,"identity":"eb45ff0a-3efe-4faa-a56d-83e7516aeeca","order_by":10,"name":"Sri Minarti","email":"","orcid":"","institution":"Universitas Nahdlatul Ulama Sunan Giri","correspondingAuthor":false,"prefix":"","firstName":"Sri","middleName":"","lastName":"Minarti","suffix":""}],"badges":[],"createdAt":"2026-01-30 12:53:09","currentVersionCode":1,"declarations":"","doi":"10.21203/rs.3.rs-8741216/v1","doiUrl":"https://doi.org/10.21203/rs.3.rs-8741216/v1","draftVersion":[],"editorialEvents":[],"editorialNote":"","failedWorkflow":false,"files":[{"id":101752881,"identity":"94f3a6f6-2abf-4477-a7d1-7556cea9091c","added_by":"auto","created_at":"2026-02-03 10:37:37","extension":"png","order_by":1,"title":"Figure 1","display":"","copyAsset":false,"role":"figure","size":128412,"visible":true,"origin":"","legend":"\u003cp\u003eThe number of publications and citations about Muslim entrepreneurs in the Scopus database taken on January 9, 2026.\u003c/p\u003e","description":"","filename":"image1.png","url":"https://assets-eu.researchsquare.com/files/rs-8741216/v1/1761e6469e71c0acde0983be.png"},{"id":101627732,"identity":"c4dd876a-136f-4436-8936-84d51311a392","added_by":"auto","created_at":"2026-02-02 04:32:43","extension":"png","order_by":2,"title":"Figure 2","display":"","copyAsset":false,"role":"figure","size":1275921,"visible":true,"origin":"","legend":"\u003cp\u003eNetwork visualization of co-citation analysis outputs\u003c/p\u003e","description":"","filename":"image2.png","url":"https://assets-eu.researchsquare.com/files/rs-8741216/v1/888cc4c8c4e725cd0e141416.png"},{"id":101627733,"identity":"e7ca2f11-8dc4-48a5-96ed-212e848921c2","added_by":"auto","created_at":"2026-02-02 04:32:43","extension":"png","order_by":3,"title":"Figure 3","display":"","copyAsset":false,"role":"figure","size":348023,"visible":true,"origin":"","legend":"\u003cp\u003eBibliography relevance of muslim entrepreneur\u003c/p\u003e","description":"","filename":"image3.png","url":"https://assets-eu.researchsquare.com/files/rs-8741216/v1/b22aab1eaf44f9eee320efa0.png"},{"id":101752556,"identity":"fd9ae55b-183b-443f-aa24-b24ea3e39e58","added_by":"auto","created_at":"2026-02-03 10:28:08","extension":"png","order_by":4,"title":"Figure 4","display":"","copyAsset":false,"role":"figure","size":1284832,"visible":true,"origin":"","legend":"\u003cp\u003eJoint keyword analysis on Muslim entrepreneurs\u003c/p\u003e","description":"","filename":"image4.png","url":"https://assets-eu.researchsquare.com/files/rs-8741216/v1/08b48ef611886d52347f8951.png"},{"id":102848201,"identity":"f7ee6854-b6a7-4f8e-a557-b996b8d4ed31","added_by":"auto","created_at":"2026-02-17 13:41:11","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":4043296,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-8741216/v1/46cc9e26-d980-4f3f-b2c5-e6ddbd28e118.pdf"}],"financialInterests":"No competing interests reported.","formattedTitle":"\u003cp\u003eInvestment Shaping the Future of Muslim Entrepreneurs; Bibliometric Analysis\u003c/p\u003e","fulltext":[{"header":"INTRODUCTION","content":"\u003cp\u003eThe phenomenon of Muslim entrepreneurship and Islamic leadership is an important issue in the midst of complex socio-political dynamics (A. H. Ayob \u0026amp; Saiyed, 2020; Din, Muhammad, Mahmood, \u0026amp; Musa, 2021), starting from the presence of Muslim businessmen and leaders in New York to the inauguration of Mayor Mahmood Mamdani to the manifestation of identity politics in Western relations of the Muslim world, this shows that the work ethic, leadership, and economic innovation that is adaptive to the modern market system intertwined with ideology, economic independence, and geopolitical resistance in the atmosphere of increasing Islamophobia in the West, which often positions Islam as \"the other\" in the West. security, political, and economic discourse, thus influencing public perception of business actors and Muslim leaders (Tsehayu \u0026amp; Ostebo, 2021). The combination of economic success, Mahmood Mamdani's religious leadership shapes the landscape of Muslim entrepreneurship issues as a multidimensional phenomenon, which is not only concerned with the creation of economic value, but also with the identity, power, and negotiation of the position of Islam in the economic order and the modern world. Muslim entrepreneurs not only operate within the framework of a conventional market, but also bring ethical, religious, and social dimensions that are derived from Islamic values.\u003c/p\u003e \u003cp\u003eVarious previous studies have examined the existence of Muslim entrepreneurship from various perspectives (Ali, 1988, 1992; Ali, Al-Aali, \u0026amp; Krishnan, 2024; Ali \u0026amp; Al-Kazemi, 2007). Developing the concept \u003cem\u003eof Islamic Work Ethic\u003c/em\u003e as a value foundation in work and business behavior (Ramadani, Dana, Ratten, \u0026amp; Tahiri, 2015) mapping the principles and characteristics of Islamic entrepreneurship in a global context (Anggadwita, Ramadani, Alamanda, Ratten, \u0026amp; Hashani, 2017) Analysis of Muslim entrepreneurial intentions in Indonesia based on the perspective of Islamic planned behavior(Abbasi, Mir, \u0026amp; Hussain, 2012; Abbasi, Rehman, \u0026amp; Bibi, 2011) shows the influence of Islamic work ethic on organizational performance, innovation, and learning (A. H. Ayob, 2021; A. H. Ayob \u0026amp; Saiyed, 2020; M. A. S. Ayob, Sairi, Soh, Aziz, \u0026amp; Zaini, 2021) affirms the role of institutions and religiosity in shaping cross-border Muslim entrepreneurial ecosystems (Kaka, Scheepers, \u0026amp; Mamabolo, 2025) examining the socio-religious capital in the exploitation of Muslim youth entrepreneurial opportunities in South Africa (Abdullah \u0026amp; Azam, 2020) linking halal entrepreneurship to the framework \u003cem\u003eof maqāṣid al-sharī'ah\u003c/em\u003e (Abdullah \u0026amp; Azam, 2020; Abdur-Rauf \u0026amp; Raimi, 2023; Din, Muhammad, Ismail, \u0026amp; Mahmood, 2021; Sulaeman et al., 2025) highlight the relationship between ethnicity, religiosity, and innovation of Muslim MSMEs expanding the discourse of Islamic business ethics in the perspective of higher ethical goals In addition, studies on Islamic social finance, productive waqf, and digital sharia financing also demonstrate the relevance of Muslim entrepreneurship in sustainable development and financial inclusion(Al-Jubari, Mosbah, Talib, Sulaiman, \u0026amp; Jamal, 2019; Ar, Nurdin, Hayati, Masrizal, \u0026amp; Sulaiman, 2025).\u003c/p\u003e \u003cp\u003eSome of the previous studies still have a real \u003cem\u003eresearch gap\u003c/em\u003e with this study, including: First, most studies are thematic and fragmented, and have not provided a comprehensive map of the intellectual structure, temporal trends, and thematic clusters of Muslim entrepreneurship research globally. Second, there have not been many studies that use bibliometric approaches to identify key actors, citation networks, concept evolution, and future research directions. Third, the integration between the dimensions of religious ethics, innovation, sustainability, and the digital ecosystem in the framework of Muslim entrepreneurship is still rarely systematically analyzed. Therefore, the novelty of this article lies in the effort to map the scientific landscape of Muslim entrepreneurship as a whole through bibliometric analysis, by revealing the main theme clusters, collaboration patterns, and the dynamics of topics that develop over time.\u003c/p\u003e \u003cp\u003eBased on these urgency and gaps, the objectives of this study are: (1) to map the intellectual structure and development of Muslim entrepreneurial research globally; (2) identify the main thematic clusters along with the relationships between topics such as Islamic work ethic, Islamic finance, social entrepreneurship, and sustainability; (3) explore the evolution trends of future research concepts and opportunities; and (4) provide a conceptual basis for the development of competitive, ethical, and sustainable Muslim entrepreneurial policies and practices in the context of the global economy.\u003c/p\u003e"},{"header":"METHODOLOGY","content":"\u003cp\u003eThe bibliometric approach is a quantitative method used to analyze the patterns, structure, and dynamics of the development of scientific knowledge through publication data and citations. This analysis works by extracting bibliographic metadata such as titles, abstracts, keywords, authors, affiliations, year of publication, and number of citations from reputable scientific databases. The metadata is then analyzed using statistical techniques and network mapping (science mapping) to identify research trends, key actors, intellectual relationships, and the evolution of research themes in a scientific field. (Johara, Mustafa, Hassan, \u0026amp; Azad, 2023; Mulay, Joshi, \u0026amp; Chaudhari, 2020)\u003c/p\u003e \u003cp\u003eThis study integrates several main bibliometric analysis techniques: 1). Citation Analysis, Used to measure the scientific impact of documents, authors, and journals, as well as identify the most influential publications in the study of Muslim entrepreneurs. 2). Co-citation \u003cem\u003eAnalysis\u003c/em\u003e, aims to uncover the intellectual structure of the research field by analyzing documents or authors that are often cited together, so that the main theoretical and conceptual foundations can be identified. 3). Bibliographic \u003cem\u003eCoupling\u003c/em\u003e, used to map the research front, which is a group of current publications that have similar references, so that it reflects the direction of the latest research. 4). Co-word Analysis aims to identify research themes and thematic relationships based on the co-occurrence of keywords, as well as map the evolution and clusters of research themes. (Hariyanto \u0026amp; Hamzah, 2022; Wahid, 2024)\u003c/p\u003e \u003cp\u003eBibliometric analysis is carried out because it is able to provide an objective, systematic, and replicative picture of the development of a research field, which is difficult to achieve through a review of the conventional narrative literature. The main advantages of this approach include: High objectivity, as it is based on quantitative data and citation indicators. Wide coverage, allowing analysis of hundreds to thousands of documents simultaneously. Ability to map intellectual structures, including identification of seminal works, core themes, and research subfields. As well as Detection of future research trends and agendas, through the evolution of keywords and themes. Thus, bibliometrics is particularly relevant for rapidly growing and multidisciplinary fields, such as Muslim entrepreneurship. (Mahmoud, Umar, Danlami, \u0026amp; Ado, 2025; Sulaeman et al., 2025)\u003c/p\u003e \u003cp\u003eSome software is used to support bibliometric analysis, including: 1). \u003cb\u003eVOSviewer\u003c/b\u003e, Used for network analysis and visualization (co-citation, bibliographic coupling, co-word). VOSviewer was chosen because of its ability to handle large datasets, intuitive visualizations, and high compatibility with Scopus data. 2). \u003cb\u003eBibliometrix/Biblioshiny (R Package)\u003c/b\u003e Used for advanced statistical analysis, thematic evolution, and comprehensive bibliometric indicators. Its advantages lie in the flexibility of analysis, methodological transparency, and reproducibility of results. 3). \u003cb\u003eMicrosoft Excel is used in the early stages for data cleaning, descriptive calculations (number of publications, citations, h-index), and data validation. The selection of such software combinations allows for comprehensive, accurate, and complementary analysis\u003c/b\u003e, thereby strengthening the validity and reliability of the findings of this bibliometric research. (Aldreabi et al., 2025; Bawack, Wamba, Carillo, \u0026amp; Akter, 2022; Guaita Mart\u0026iacute;nez, Carracedo, Gorgues Comas, \u0026amp; Siemens, 2022; Hariyanto \u0026amp; Hamzah, 2022)\u003c/p\u003e \u003cdiv id=\"Sec3\" class=\"Section2\"\u003e \u003ch2\u003eSearch Strategies and Data Collection Procedures\u003c/h2\u003e \u003cp\u003eThis study uses a bibliometric approach with the main data source coming from the Scopus database. This search yielded 742 documents published in the period 2001\u0026ndash;2026. All of these documents obtained 13,854 citations, with an average of 18.67 citations per document and an h-index of 55, reflecting the level of scientific influence and maturity of this field of study. The extracted bibliographic data included author information, titles, year of publication, journal sources, abstracts, keywords, and number of citations, which were further analyzed to identify publication trends, citation patterns, and thematic structure of Muslim entrepreneurship research.\u003c/p\u003e \u003cp\u003eData collection was carried out by searching publications relevant to the theme of Muslim entrepreneurs using a combination of comprehensive and representative keywords. The search was conducted in the Title, Abstract, and Keywords (TITLE-ABS-KEY) column to ensure that the document obtained had a substantive relevance to the focus of the research. Based on a variety of terms commonly used in Islamic entrepreneurship and value-based entrepreneurship literature, the following search strings are used.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab1\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 1\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eSearch Strings in Databases Scopus\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"2\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eKeywords\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eThe range of words used\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e\"Muslim entrepreneur*\" OR\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eTo identify literature related to Muslim entrepreneurs, this search extracts publications based on their titles, abstracts, and keywords.\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e\"entrepreneurship from Islamic perspective\" OR \"faith-based entrepreneurship\" OR \"religion-based entrepreneurship\" OR \"religious entrepreneurship\" OR \"values-based entrepreneurship\" OR \"ethical entrepreneurship in Islam\" OR \"Shariah-compliant entrepreneurship\" OR \"halal entrepreneurship\" OR \"Islamic business ethic*\" OR \"Islamic work ethic*\" OR \"religious values in entrepreneurship\" OR \"moral economy in Islam\" OR \"ethics-driven entrepreneurship\" OR \"spiritual entrepreneurship\" OR \"values-driven business\" OR \"religious identity and entrepreneurship\" OR \"Muslim identity in business\" OR \"culture and entrepreneurship\" OR \"ethnic and religious minority entrepreneurship\" OR \"faith and economic behavior\" OR \"religion and economic activity\" OR \"entrepreneurship development in Muslim countr*\" OR \"entrepreneurship in Muslim-majority countr*\" OR \"Islamic entrepreneurship ecosystem\" OR \"SME development in Islamic context\" OR \"microentrepreneurship in Muslim communit*\" OR \"Islamic finance and entrepreneurship\" OR \"digital entrepreneurship among Muslims\" OR \"online entrepreneurship in Muslim communit*\" OR \"halal digital economy\" OR \"technopreneurship in Islamic context\" OR \"social entrepreneurship in Islam\" OR \"sustainable entrepreneurship from Islamic perspective\" OR \"green entrepreneurship in Muslim societ*\")\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eTo identify relevant literature/words.\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003c/div\u003e"},{"header":"FINDINGS AND DISCUSSION","content":"\u003cp\u003eThe search results are sourced from the Scopus database, Fig.\u0026nbsp;\u003cspan refid=\"Fig1\" class=\"InternalRef\"\u003e1\u003c/span\u003e identifies 742 documents published in the period 2001\u0026ndash;2026, all of which have obtained 13,854 citations, with an average of 18.67 citations per document, indicating a relatively high level of visibility and scientific relevance at the global level. This number shows that the study of Muslim entrepreneurship has grown consistently over more than two decades and represents a dynamic field of research as a past and future research trend.\u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cp\u003eThe number of publications and citations about Muslim entrepreneurs in the Scopus database taken on January 9, 2026.\u003c/p\u003e\n\u003ch3\u003eCitation Analysis\u003c/h3\u003e\n\u003cp\u003eCitation analysis aims to connect a network of publications through reference frequencies to identify the most influential works, key actors, as well as conceptual foundations in a field. In the study of Muslim entrepreneurs, this analysis allows the mapping of intellectual structures by highlighting articles that serve as central references and driving the research agenda. The frequency of citations is used as an indicator of scientific impact, while the relevance of citations reflects the theoretical and empirical resonance of a work.\u003c/p\u003e \u003cp\u003eOne of the most influential publications is \u003cb\u003eScaling An Islamic Work Ethic, (Ali, 1988)\u003c/b\u003e with \u003cb\u003e123 citations\u003c/b\u003e, which serves as a conceptual anchor. This article formalizes and measures Islamic Work Ethic (IWE) as a multidimensional construct, providing a reliable and replicable instrument across contexts. Its contribution is crucial because it allows for an empirical examination of the relationship between Islamic values and work attitudes, performance, and entrepreneurial behavior.\u003c/p\u003e \u003cp\u003eBased on \u003cb\u003ethe ten publications with the highest citations\u003c/b\u003e, several key themes \u003cb\u003ecan be identified\u003c/b\u003e. First, \u003cb\u003eIslamic Work Ethic as the foundation of economic behavior\u003c/b\u003e, which places the values of trust, hard work, and social responsibility as determinants of entrepreneurial attitudes and performance. Second, \u003cb\u003epsychological and organizational mechanisms\u003c/b\u003e, which explain the role of mediation/moderation (e.g., commitment, satisfaction, motivation) in linking Islamic values to entrepreneurial outcomes. Third, \u003cb\u003eperformance, innovation, and sustainability\u003c/b\u003e, which shows that Islamic values do not hinder competitiveness, but can strengthen long-term orientation and innovation. Fourth, \u003cb\u003ecultural and cross-country contexts\u003c/b\u003e, which underscore limited generalizations and the importance of contextual sensitivity. Fifth, \u003cb\u003eethics, governance, and legitimacy\u003c/b\u003e, which links Muslim entrepreneurship to ethical practices and market beliefs. Overall, the citation analysis confirms that Muslim entrepreneur research is centered on integrating Islamic values with performance and sustainability mechanisms, with \"Scaling An Islamic Work Ethic\" as a key methodological reference.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab2\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 2\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eThe ten most cited documents based on the analysis citation\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eNo\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eAuthor\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eTitle\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eQuotes\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali, 1988)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eScaling An Islamic Work Ethic\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e123\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali, 1992)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eThe Islamic Work Ethic In Arabia\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e105\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Owaihan, 2008)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eIslamic Work Ethic: A Critical Review, Cross Cultural Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e95\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Mahmoud et al., 2025)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eIslamic Perspectives On Management And Organization\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e45\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e5\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Kazemi, 2007)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eIslamic Work Ethic In Kuwait, Cross Cultural Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e36\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e6\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Abuznaid, 2009)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eBusiness Ethics In Islam: The Glaring Gap In Practice, International Journal Of Islamic And Middle Eastern Finance And Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e7\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Goktan \u0026amp; G\u0026uuml;nay, 2011)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eIs Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted In Turkey And The United States\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e8\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Abuznaid, 2009)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eBusiness Ethics In Islam: The Glaring Gap In Practice\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e30\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e9\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Hameed Aldulaimi, 2016)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eFundamental Islamic Perspective Of Work Ethics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e30\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ashraf, 2023)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eThe Theory Of Planned Behavior, Organizational Behavior And Human Decision Processes\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e29\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e\n\u003ch3\u003eCo-Citation Analysis\u003c/h3\u003e\n\u003cp\u003eBased on the data analyzed, of the 4,854 citation references identified in the entire document, a minimum threshold of 7 citations was set for each reference. The screening results showed that 56 references met these criteria and were subsequently analyzed in a co-citation network. This number reflects the selection of literature that has a significant influence and high referencies, so it deserves to be treated as core references in the study of Muslim entrepreneurship. The structure of the co-citation network that is formed shows the concentration of references in several main clusters. Table\u0026nbsp;\u003cspan refid=\"Tab3\" class=\"InternalRef\"\u003e3\u003c/span\u003e presents the top 10 documents used in co-citation.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab3\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 3\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eTop 10 documents with total link co-citation and strength highest\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eNo\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003ePublications\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eNumber of document citations\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eTotal Link Strength\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali, 1988) Scaling an Islamic Work Ethic\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e123\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e458\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali, 1992) The Islamic Work Ethic in Arabia\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e105\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e402\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Owaihan, 2008) Islamic Work Ethic: A Critical Review, Cross Cultural Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e95\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e307\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Mahmoud et al., 2025) Islamic Perspectives on Management And Organization\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e45\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e181\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e5\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Kazemi, 2007) Islamic Work Ethic in Kuwait, Cross Cultural Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e36\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e154\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e6\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Abuznaid, 2009) Business Ethics in Islam: The Glaring Gap in Practice, International Journal Of Islamic and Middle Eastern Finance And Management\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e114\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e7\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Goktan \u0026amp; G\u0026uuml;nay, 2011) Is Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted in Turkey and The United States\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e157\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e8\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Abuznaid, 2009) Business Ethics in Islam: The Glaring Gap in Practice\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e30\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e115\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e9\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Hameed Aldulaimi, 2016) Fundamental Islamic Perspective of Work Ethics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e30\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e118\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ashraf, 2023) The Theory of Planned Behavior, Organizational Behavior and Human Decision Processes\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e29\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e28\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eA network visualization of the co-citation analysis is presented in Fig.\u0026nbsp;\u003cspan refid=\"Fig2\" class=\"InternalRef\"\u003e2\u003c/span\u003e, with the division into four distinct clusters with different themes. Cluster 1 is red, cluster 2 is green, cluster 3 is blue, cluster 4 is yellow. The authors have labeled each cluster based on the results of inductive interpretation. Table\u0026nbsp;\u003cspan refid=\"Tab4\" class=\"InternalRef\"\u003e4\u003c/span\u003e presents a summary of the co-citation analysis. It consists of cluster numbers and colors, cluster labels, number of publications, and representative publications.\u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cp\u003eNetwork visualization of co-citation analysis outputs\u003c/p\u003e \u003cp\u003eThe visualization of co-citation shows that research on Muslim entrepreneurship forms a well-established and clearly clustered intellectual structure, indicating the conceptual and interdisciplinary maturity of this field. The core cluster centers on Islamic values and ethics as a normative foundation that explains entrepreneurial behavior, social legitimacy, and sustainable performance orientation. The literature in this cluster is consistently cited along with studies on sharia finance, MSME development, and halal ecosystems, indicating that Muslim entrepreneurship cannot be separated from sharia-based institutional frameworks that facilitate access to capital, risk mitigation, and ethical governance. The strong co-citation interconnectedness between these works confirms the role of Islamic principles as an intellectual anchor that bridges the normative and operational dimensions of entrepreneurship.\u003c/p\u003e \u003cp\u003eIn addition, the co-citing structure shows significant integration between religious social capital, institutional beliefs, innovation, and the global sustainability agenda. The spatial proximity between clusters shows that social networks based on religious values function as a relational mechanism that strengthens business resilience, lowers transaction costs, and enhances the ethical reputation of Muslim entrepreneurs. At the same time, the emergence of sustainability and innovation clusters marks a cutting-edge shift in the literature towards the meaning of Muslim entrepreneurship as an alternative development model that is aligned with the SDGs and the green economy. These findings confirm that Muslim entrepreneurship is evolving as an integrated multilevel system linking Islamic values, Islamic financial infrastructure, social networks, and impact-oriented innovation and opens up space for the development of conceptual frameworks and advanced empirical testing in a global context.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab4\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 4\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eAnalysis of co-citation in Muslims entrepreneurs\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eCluster number and color\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eLabel Cluster\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eNumber of publications\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eRepresentative publications\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1 (red)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eEthical religious of Muslim entrepreneur\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e18\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Ali, 1988, 1992; Ali \u0026amp; Al-Kazemi, 2007; Ali \u0026amp; Al-Owaihan, 2008; Ramadani et al., 2015). (Abbasi et al., 2012, 2011), (Noor, Surya, \u0026amp; Iskandar, 2017; Noor Aflah, Suharnomo, Mas\u0026rsquo;ud, \u0026amp; Mursid, 2021). (Ali, 1988, 1992; Ali et al., 2024; Ali \u0026amp; Al-Kazemi, 2007).\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2 (green)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eSocio cultural infrastructure of Muslim entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e18\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(D\u0026uuml;şmezkalender, Se\u0026ccedil;ilmiş, \u0026amp; Yilmaz, 2021; Syed \u0026amp; Azam, 2019). (Abdullah \u0026amp; Azam, 2020). (Anggadwita et al., 2017; Ashraf, 2023; Davidsson, 1995)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3 (blue)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic ethics and organizational in Muslim entrepreneur\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Hameed Aldulaimi, 2016, 2020). (Abbasi et al., 2012, 2011; Akhmadi, Hendryadi, Suryani, Sumail, \u0026amp; Pujiwati, 2023; Alhyasat, 2012). (Al-Shamali, Irani, Haffar, Al-Shamali, \u0026amp; Al-Shamali, 2021).\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4 (yellow)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eNormative and cultural foundations of Muslim entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Ahmad, Rofie, \u0026amp; Owoyemi, 2013; Ali, 1988, 1992; Ali et al., 2024; Ali \u0026amp; Al-Kazemi, 2007). (Ali, 1988, 1992; Ali \u0026amp; Al-Kazemi, 2007)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eBased on the interpretation analysis of the results of the co-citation analysis, there are 56 items, 4 clusters, a maximum threshold of 7 citations, with the composition of Red (18), Green (18), Blue (10), Yellow (10). This interpretation emphasizes the common themes and streams of research that usually arise when literature is \"quoting\" on the topic of religious ethics in Muslim entrepreneurship. Inductive interpretation based on metadata (i.e., findings from abstracts). This interpretation involves reviewing the representative articles in each cluster and synthesizing them based on the common themes and streams of research presented.\u003c/p\u003e \u003cp\u003eThe red cluster discusses religious ethics in Muslim entrepreneurship explaining that Islamic religious values, beliefs, and moral principles shape entrepreneurial behavior, organizational practices, and socio-economic achievements. Muslim entrepreneurship is not merely an economic activity, but a value-based process, embedded in Islamic work ethic, Islamic business ethics, and institutional frameworks based on religiosity (Ali, 1988, 1992; Ali \u0026amp; Al-Kazemi, 2007; Ali \u0026amp; Al-Owaihan, 2008; Ramadani et al., 2015). Various empirical studies show that IWE has a positive effect on organizational learning, innovation, and company performance (Abbasi et al., 2012, 2011), as well as increasing employee commitment, job satisfaction, and motivation (Noor et al., 2017; Noor Aflah et al., 2021). Cultural and spiritual resources that interpret economic activities as part of worship, so that productivity is combined with moral accountability. Muslim entrepreneurship is supported by an integrated ethical-religious infrastructure, in which Islamic norms, institutional arrangements, and moral leadership together shape entrepreneurial behavior, organizational performance, and socio-economic sustainability (Ali, 1988, 1992; Ali et al., 2024; Ali \u0026amp; Al-Kazemi, 2007).\u003c/p\u003e \u003cp\u003eThe green cluster reflects the sociocultural foundations of Muslim entrepreneurship embedded in a value system that integrates Islamic work ethic, halal orientation, and psychological mechanisms framed by culture. Islamic Work Ethic (IWE) which serves as a moral framework and motivation in directing entrepreneurial and organizational behavior. strengthening the individuality of the organization, as well as suppressing deviant behavior in the workplace through the cultivation of self-discipline, responsibility, and social accountability (D\u0026uuml;şmezkalender et al., 2021; Syed \u0026amp; Azam, 2019). Self-control based on religious values is an important mechanism in shaping the ethical behavior of Muslim entrepreneurs and employees as a value-creation process that is in line with sharia goals, such as the protection of religion, property, dignity, and social welfare (Abdullah \u0026amp; Azam, 2020). This perspective places entrepreneurship not merely as a profit-making effort, but as a meaningful activity that integrates economic success with spiritual goals and social benefits. Religiosity functions as social capital that increases self-efficacy, resilience, innovation, and trust in business networks in various entrepreneurial ecosystems, namely entrepreneurial intentions and investment intentions. (Anggadwita et al., 2017; Ashraf, 2023; Davidsson, 1995)\u003c/p\u003e \u003cp\u003eThe blue cluster that discusses Islamic ethics in Muslim entrepreneurial and organizational emphasizes that Islamic work ethic is a multidimensional construct based on the principles of the Qur'an integrating worship with economic activities, so that work and entrepreneurship are understood as actions that have moral accountability (Hameed Aldulaimi, 2016, 2020). This ethical framework is also culturally contextualized, giving birth to a distinctive moral economy, in which religious piety and entrepreneurial dynamics reinforce each other. Empirically, a number of studies show that Islamic ethics function as behavior in organizations (Abbasi et al., 2012, 2011; Akhmadi et al., 2023; Alhyasat, 2012). Ethical commitment motivates employees to contribute beyond the formal demands of work, spiritual values reinforced by IWE enhance helpful behavior and loyalty, which affirms that Islamic ethics strengthen social cohesion and affective attachment in entrepreneurial enterprises. From the perspective of change and governance, IWE has a positive effect on employee readiness to face organizational changes in Islamic banking, which indicates its role in building trust and adaptive commitment (Al-Shamali et al., 2021).\u003c/p\u003e \u003cp\u003eThe yellow cluster on the discussion of the normative and cultural foundations of Muslim entrepreneurship is firmly rooted in the conception of work in the Qur'an as well as the socio-cultural context in which Islamic values are practiced. The main principles are amanah (trust), 'adl (justice), ihsan (excellence), and mas'uliyyah (responsibility), which interpret work and entrepreneurial activities as a form of worship as well as a moral obligation (Ahmad et al., 2013; Ali, 1988, 1992; Ali et al., 2024; Ali \u0026amp; Al-Kazemi, 2007). These values constitute a moral economy, in which the pursuit of profit is inseparable from ethical behavior, social accountability, and a commitment to the common good. Culturally, these ethical norms are expressed and adapted in a variety of social and institutional contexts. Studies in the Arab and Gulf regions show that IWE shapes attitudes towards perseverance, cooperation, and organizational loyalty, as well as being influenced by local traditions, gender roles, and the existence of expatriate labor (Ali, 1988, 1992; Ali \u0026amp; Al-Kazemi, 2007). A multicultural environment, Islamic work values serve as a source of identity that underpins professional integrity and individual resilience. In the context of family businesses, cultural interpretations of Islamic ethics influence governance structures and openness to non-family professionals, reflecting the dynamic interplay between religious norms and modern organizational practices (Sonfield et al., 2016). Further empirical evidence shows that such normative values impact performance through affective commitment and moral motivation (Sonfield, Lussier, \u0026amp; Fahed-Sreih, 2016) (Ateeq, Alzoraiki, Milhem, Al-Absy, \u0026amp; Ateeq, 2025)\u003c/p\u003e\n\u003ch3\u003eBibliographic Relevance\u003c/h3\u003e\n\u003cp\u003eBased on the results of bibliometric mapping, four main clusters were identified formed from 59 documents with a total of 475 bibliographic linkages, which showed the intensity of citation relationships and similarities of references between publications in the field of Muslim entrepreneurship. The structure of this cluster reflects the thematic consolidation and differentiation of research streams that are developing in the literature. Interpretation is carried out inducively by relying on metadata, especially article abstracts, to identify conceptual patterns, thematic focus, and direction of research development. This process involves an in-depth study of the most representative articles in each cluster, then synthesizing them into common themes and dominant schools of thought. The inductive approach allows the drawing of conclusions that are sourced directly from empirical evidence in the literature, rather than from pre-established theoretical categories. The results of the bibliographic linkage analysis showed that each cluster had strong internal cohesion, characterized by a high frequency of co-citation and thematic proximity between articles. The clusters are labeled based on a central theme that emerges from the synthesis of abstract content, which includes the ethical-religious dimensions, entrepreneurial behavior, sustainability, and Islamic ecosystems and finance. The difference in the color of the clusters on the visual map represents thematic differentiation, while the number of publications in each cluster indicates the level of research density on a particular topic.\u003c/p\u003e \u003cp\u003eAs summarized in Table\u0026nbsp;\u003cspan refid=\"Tab5\" class=\"InternalRef\"\u003e5\u003c/span\u003e and Table \u003cspan refid=\"Tab6\" class=\"InternalRef\"\u003e6\u003c/span\u003e and Fig.\u0026nbsp;\u003cspan refid=\"Fig3\" class=\"InternalRef\"\u003e3\u003c/span\u003e, this analysis systematically presents the number and color of the clusters, thematic labels, number of publications, and key articles that act as \u003cem\u003eintellectual anchors\u003c/em\u003e in each cluster. These representative publications not only have a high citation rate, but also become a conceptual reference for other studies in the same cluster. Thus, this bibliographic map not only illustrates the static structure of literature, but also reveals the dynamics of research flows and intellectual relationships that shape the scientific landscape of Muslim entrepreneurship globally.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab5\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 5\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eTop 10 documents in linkage analysis bibliographies\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eNo\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003ePublications\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eNumber of Quotes\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eTotal link strength\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Javed, Fatima, Yasin, Jahanzeb, \u0026amp; Rawwas, 2019) Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e90\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e60\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Yousef, 2000b) Organizational commitment as a mediator of the relationship between Islamic work ethic and attitudes toward organizational change\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e180\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e60\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Javed et al., 2019) Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e71\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e57\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Javed, Bashir, Rawwas, \u0026amp; Arjoon, 2017) Islamic Work Ethic, innovative work behaviour, and adaptive performance: the mediating mechanism and an interacting effect\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e84\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e56\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e5\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Yousef, 2000b) The Islamic work ethic as a mediator of the relationship between locus of control, role conflict and role ambiguity \u0026ndash; A study in an Islamic country setting\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e90\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e56\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e6\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Kazemi, 2007) Islamic work ethic in Kuwait\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e110\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e53\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e7\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Ali \u0026amp; Al-Owaihan, 2008) Islamic work ethic: A critical review\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e299\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e52\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e8\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Murtaza et al., 2016) Impact of Islamic Work Ethics on Organizational Citizenship Behaviors and Knowledge-Sharing Behaviors\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e148\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e51\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e9\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Samy \u0026amp; Rose, 2010) Examining the link between Islamic work ethic and innovation capability\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e84\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e51\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003e(Hameed Aldulaimi, 2020) Islamic work ethics: Multidimensional constructs and scale validation\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e70\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e50\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003ctfoot\u003e \u003ctr\u003e\u003ctd colspan=\"4\"\u003eNote: Sorted by TLS\u003c/td\u003e\u003c/tr\u003e \u003c/tfoot\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cp\u003eBibliography relevance of muslim entrepreneur\u003c/p\u003e \u003cp\u003eThe visualization of bibliographic linkages as shown in Fig.\u0026nbsp;\u003cspan refid=\"Fig3\" class=\"InternalRef\"\u003e3\u003c/span\u003e shows that \u003cem\u003eMuslim entrepreneurship research\u003c/em\u003e is composed of several reference clusters that are interconnected through a common literature base, reflecting intellectual convergence across time and disciplines. The initial cluster was dominated by fundamental conceptual works on entrepreneurship and development (e.g. classical contributions of entrepreneurship and institutions), which served as a general theoretical foundation and became a common reference point for later studies. The strong connection between these early works and contemporary publications suggests that Muslim entrepreneurial literature did not develop in isolation, but rather was firmly rooted in mainstream entrepreneurial theories that were then adapted and recontextualized through the perspective of Islamic values.\u003c/p\u003e \u003cp\u003eFurthermore, the more recent publication clusters show an intensification of bibliographic linkages to themes such as Islamic ethics, religiosity, Islamic finance, and the socio-cultural context of Muslim entrepreneurs. The density of relationships between articles in this cluster indicates the emergence of \u003cem\u003ea specific shared intellectual base\u003c/em\u003e, which marks a shift from theoretical adoption to the development of a typical analytical framework of Muslim entrepreneurship. This pattern underscores the evolution of the field from a phase of normative conceptualization to a phase of empirical and contextual consolidation, while showing that recent research increasingly integrates the dimensions of entrepreneurial values, institutions, and practices in a coherent and sustainability-oriented framework.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab6\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 6\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eAnalysis of bibliographic relevance in Muslims entrepreneur\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eCluster number and color\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eLabel Cluster\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eNumber of publications\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eRepresentative publications\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1 (red)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Ethics and Halal Markets in Muslim Entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e18\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Abuznaid, 2009; Anggadwita et al., 2017; Davidsson, 1995; Haque, Sarwar, Yasmin, Tarofder, \u0026amp; Hossain, 2015; Hassan \u0026amp; Syafri Harahap, 2010; Ismaeel \u0026amp; Blaim, 2012; Mansour \u0026amp; Mohammed Elzubier Diab, 2016; Ramadani et al., 2015; Sandik\u0026ccedil;i, 2011; Soltanian, Zailani, Iranmanesh, \u0026amp; Aziz, 2016)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2 (green)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eLeadership and Knowledge Dynamics in Muslim Entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e15\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Chaudhary, Islam, Ali, \u0026amp; Jamil, 2023; Islam, Ahmad, Kaleem, \u0026amp; Mahmood, 2021; Javed et al., 2017; Khalid, Bashir, Khan, \u0026amp; Abbas, 2018; Khan \u0026amp; Rasheed, 2015; Murtaza et al., 2016)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3 (blue)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Work Ethic as Foundations of Muslim Entrepreneur.\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e11\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Ali, 1988, 1992; Ali \u0026amp; Al-Kazemi, 2007; Ali \u0026amp; Al-Owaihan, 2008; Samy \u0026amp; Rose, 2010; Yousef, 2000a, 2000b, 2001)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4 (yellow)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eReligiosity as Moral Foundations of Muslim Entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e6\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003e(Arham, 2010; Javed et al., 2019; Samy \u0026amp; Rose, 2012; Sidani \u0026amp; Al Ariss, 2015)\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eThe red cluster, discussing Islamic ethics and the dynamics of the halal market, is the main foundation in shaping Muslim orientation, behavior, and entrepreneurial opportunities. Islamic business ethics serves as a normative framework that regulates business activities through the principles of justice ('adl), trust, accountability, and social responsibility. The gap between Islamic ethics and business practices requires the institutionalization of sharia values in governance and decision-making (Abuznaid, 2009). The concept of responsible halal business emphasizes that compliance with sharia must go hand in hand with good governance and the welfare of stakeholders (Hassan \u0026amp; Syafri Harahap, 2010; Ismaeel \u0026amp; Blaim, 2012). The halal market is developing as a strategic space for innovation and the creation of business opportunities, influencing consumer behavior, brand trust, and the effectiveness of marketing communications, both among Muslims and non-Muslims (Amin, Abdul Rahman, \u0026amp; Abdul-Razak, 2014; Mansour \u0026amp; Mohammed Elzubier Diab, 2016). The growth of the halal industry has given birth to the phenomenon of halal preneurship, where entrepreneurial motivation is driven by market demand as well as religious commitment (Soltanian et al., 2016). At the individual and cultural level, Islamic values shape intention, self-efficacy, and entrepreneurial orientation (Adekiya \u0026amp; Ibrahim, 2016; Anggadwita et al., 2017), and provides moral legitimacy, including for women entrepreneurs (Tlaiss, 2015). Thus, Islamic ethics become a moral infrastructure, while the halal market becomes an economic arena that allows Muslim entrepreneurship to develop in a sustainable, competitive, and value-based manner (Ramadani et al., 2015; Sandik\u0026ccedil;i, 2011).\u003c/p\u003e \u003cp\u003eThe green cluster, which discusses the topic of Leadership and the dynamics of knowledge in Muslim entrepreneurship, is strongly influenced by the Islamic Work Ethic (IWE) as a moral-cognitive framework that shapes the behavior of knowledge sharing, innovation, and performance. Paternalistic and ethical leadership based on Islamic values has been shown to increase trust, organizational commitment, and intrinsic motivation, thereby encouraging knowledge exchange and collective learning (Chaudhary et al., 2023; Islam et al., 2021; Khalid et al., 2018; Raja et al., 2020). IWE also strengthens organizational justice, civic behavior, and innovative performance through motivation, commitment, and learning orientation mechanisms (Javed et al., 2017; Murtaza et al., 2016). Thus, leadership in Muslim entrepreneurship functions effectively when integrated with Islamic ethical values that foster trust, collaboration, and continuous innovation.\u003c/p\u003e \u003cp\u003eThe blue cluster, discussing Islamic Work Ethic as Foundations of Muslim Entrepreneurial Work Ethic (IWE) is the main moral foundation in Muslim entrepreneurship that shapes work orientation, business behavior, and innovation capacity. IWE, which is rooted in the Qur'an and Sunnah, emphasizes hard work, honesty, justice, social responsibility, and views work as worship (Ali, 1988; Ali, 1992). These values foster intrinsic motivation, commitment, and entrepreneurial resilience in the face of risks and uncertainties (Ali \u0026amp; Al-Kazemi, 2007; Ali \u0026amp; Al-Owaihan, 2008). From an economic perspective, the achievement of profit is framed by moral boundaries and social interests, so entrepreneurship is inseparable from the principles of justice and common welfare. Empirically, IWE has been shown to increase organizational commitment, job satisfaction, and readiness to face change (Yousef, 2000a, 2000b, 2001), and encourage innovation through knowledge sharing and learning motivation (Samy \u0026amp; Rose, 2010, 2012). At the governance level, these values also reinforce the orientation of social responsibility and ethical accountability in Muslim entrepreneurship.\u003c/p\u003e \u003cp\u003eThe Yellow Cluster, discussing Religiosity as Moral Foundations of Muslim Entrepreneurship The findings of the study show that Islamic ethics and religiosity are the moral-innovative foundations that shape the behavior and performance of Muslim entrepreneurs. Values such as justice, trust, social responsibility, and worship orientation place entrepreneurship as an activity that is spiritually and economically meaningful (Arham, 2010). Religiosity affects discipline, moral risk-taking, and perseverance in recognizing and taking advantage of business opportunities (Javed et al., 2019). The Islamic Work Ethic has been proven to strengthen knowledge sharing, suppress deviant behavior, and increase innovation capabilities (Samy \u0026amp; Rose, 2012). Philosophically, Al-Ghazali's virtue-based ethics integrates spirituality, character, and social well-being, so that innovation in Muslim entrepreneurship grows within the framework of moral values and responsibilities (Sidani \u0026amp; Al Ariss, 2015).\u003c/p\u003e \u003cdiv id=\"Sec8\" class=\"Section2\"\u003e \u003ch2\u003eShared Keyword Analysis\u003c/h2\u003e \u003cp\u003eA joint keyword analysis is carried out using the same database, to identify the relationships between the words among the most frequently used keywords in the literature, by selecting the appropriate ones. The threshold avoids results from irrelevant clusters, just like co-citing analysis. Thresholds that are too high can result in over-filtering, which causes relevant clusters to be missed. while too low a threshold can lead to the creation of many clusters, resulting in Theme duplication (Johara, Mustafa, Hassan, \u0026amp; Azad, 2023; Mulay, Joshi, \u0026amp; Chaudhari, 2020). This analysis tested 27 to 30 occurrences to come up with the most coherent theme. Of the 2334 keywords, 60 keywords met the criteria of 7 emergence thresholds and were grouped into 4 clusters. The 15 most used words Keywords are listed in Table\u0026nbsp;\u003cspan refid=\"Tab7\" class=\"InternalRef\"\u003e7\u003c/span\u003e. The keyword \"islamic work ethics\" appears 112 times. followed by the keyword \"Islam\" as many as 115 frequencies. The following is a further explanation of the cluster.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab7\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 7\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eTop 15 keywords in analysis keyword\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eRank\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eKeywords\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eFrequency\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eTotal link strength\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Work Ethics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e112\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e117\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslam\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e62\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e115\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eEntrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e72\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e91\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Work Ethic\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e73\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e75\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e5\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eReligion\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e32\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e69\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e6\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eEthics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e27\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e66\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e7\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Business Ethics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e52\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e63\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e8\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eWork Ethics\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e20\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e48\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e9\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eCulture\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e28\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e44\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eJob Satisfaction\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e20\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e42\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e11\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eLeadership\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e14\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e42\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e12\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eHuman\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e11\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e41\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e13\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Marketing\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e18\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e39\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e14\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eEntrepreneur\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e20\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e37\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e15\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eMuslim\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e13\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c4\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003ctfoot\u003e \u003ctr\u003e\u003ctd colspan=\"4\"\u003eNote: Sorted by total link strength.\u003c/td\u003e\u003c/tr\u003e \u003c/tfoot\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eA network visualization of the shared keyword analysis is presented in Fig.\u0026nbsp;\u003cspan refid=\"Fig4\" class=\"InternalRef\"\u003e4\u003c/span\u003e, with the division consisting of four different groups with different themes. Group 1 is red, group 2 is green, Cluster 3 is blue, and cluster 4 is yellow. The authors have labeled each cluster based on the results of the inductive interpretation in Table\u0026nbsp;8 presenting a summary of the joint word analysis consisting of cluster numbers and colors, cluster labels, number of publications, and publication representatives.\u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cp\u003eJoint keyword analysis on Muslim entrepreneurs\u003c/p\u003e \u003cp\u003eThe pattern of occurrence and interconnectedness of keywords in the Muslim entrepreneurship literature as Fig.\u0026nbsp;\u003cspan refid=\"Fig4\" class=\"InternalRef\"\u003e4\u003c/span\u003e reflects an integrated thematic structure, with Islamic work ethics and entrepreneurship serving as the main conceptual axis. The prominence of Islamic work ethics as the dominant node confirms that ethics and religious values are not treated as mere normative attributes, but rather as an analytical lens to understand entrepreneurial behavior, organizational commitment, job satisfaction, and performance. The close relationship with concepts such as religiosity, leadership, and organizational commitment shows that Muslim entrepreneurship is understood as a value-based process that is internalized at the individual and organizational level, while forming a long-term orientation towards business sustainability.\u003c/p\u003e \u003cp\u003eAlong with that, the concentration of keywords on Islamic business ethics, Islamic marketing, Islamic banking, and halal market marks a shift in research focus towards institutional dimensions and market mechanisms. The thematic integration between Islamic ethics, entrepreneurial practices, and the halal ecosystem shows how religious principles translate into business innovation, social responsibility, and market competitiveness. The presence of terms such as halal entrepreneurship, sustainability, and social entrepreneurship reflects the latest developments in literature that are increasingly in line with the global sustainable development agenda. Overall, this thematic landscape reinforces the position of Muslim entrepreneurship as a multidimensional field that bridges values, institutions, and social impact within one coherent conceptual framework.\u003c/p\u003e \u003cp\u003eTabel 8\u003c/p\u003e \u003cp\u003eSummary of joint keyword analysis about Muslim entrepreneur\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"No\" id=\"Taba\" border=\"1\"\u003e \u003ccolgroup cols=\"4\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eCluster number and color\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eLabel klaster\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eNumber of keywords\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eRepresentative Keywords\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e1 (red)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eIslamic Entrepreneurial Orientation \u0026amp; Performance\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e15\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eBusiness performance, entrepreneurial orientation, halal entrepreneurship, innovation, Islamic entrepreneurship, knowledge sharing, religious entrepreneurship, social entrepreneurship, sustainability\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e2 (green)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eHalal \u0026amp; Religious Entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e12\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eBusiness, culture, entrepreneurs, halal, Islamic, religion, work ethic\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e3 (blue)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eKnowledge, Finance \u0026amp; Sustainability\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eArticle, cultural values, entrepreneurship, human, Islamic banking, Islamic work ethics, job performance, leadership, national culture, spirituality\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003e4 (Yellow)\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c2\"\u003e \u003cp\u003eSocial \u0026amp; Sustainable Islamic Entrepreneurship\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c3\"\u003e \u003cp\u003e10\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eEmployment, Islamic work ethic, job satisfaction, organizational commitment, organizational justice, philosophical aspects, work engagement, work ethics.\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eThe structure of the joint word analysis network in Fig.\u0026nbsp;\u003cspan refid=\"Fig4\" class=\"InternalRef\"\u003e4\u003c/span\u003e shows four clusters. Represents four different themes within this domain. The four clusters are labeled according to the author's interpretation. Here's a further explanation for each group:\u003c/p\u003e \u003cp\u003eCluster 1 (red), Islamic Entrepreneurial Orientation \u0026amp; Performance. It consists of 15 keywords that focus on the discussion and urgency of Islamic Entrepreneurial Orientation (IEO) as the development of \u003cem\u003eentrepreneurs\u003c/em\u003e that are integrated with Islamic values, such as honesty, responsibility, and social accountability. Consistently positively related to business performance, in the study of Muslim entrepreneurship. These findings confirm that IEOs are not only normative, but also function as a strategic resource that improves business resilience, decision quality, halal reputation, and ultimately performance, especially when the market demands trust, compliance, and sustainability. (Hasan, Nusantara, \u0026amp; Hatani, 2022; Usman, Chan, Utami, \u0026amp; Harmen, 2024)\u003c/p\u003e \u003cp\u003eKuster green, discussing the study of Halal \u0026amp; Religious Entrepreneurship, the latest literature conceptualizes halal entrepreneurship and religious entrepreneurship as a value-based entrepreneurial stream, emphasizes that religiosity functions as a source of motivation and normativity, Islamic entrepreneurship also emphasizes the interaction between religiosity and entrepreneurial motivation in forming goal-oriented entrepreneurial actions, and its role in sustaining perseverance, ethical discipline, and long-term orientation. The latest findings show that halal entrepreneurship education increases halal entrepreneurial intentions emphasizing the linkage of halal entrepreneurship with Islamic finance in forming a robust halal ecosystem, where access to sharia financing supports the process of business success, resilience, and legitimacy in the halal market.\u003c/p\u003e \u003cp\u003eThe blue cluster highlights the theme of Knowledge, Finance \u0026amp; Sustainability by placing sharia-based knowledge and finance resources as complementary levers in supporting the sustainability of Muslim entrepreneurs. The latest literature positions knowledge sharing as a strategic capability that strengthens organizational learning, accelerates innovation, and increases competitiveness. A work system based on Islamic values has been proven to encourage innovative behavior and strengthen capabilities through a collective learning mechanism. On the other hand, the challenges of the sustainability of Muslim MSMEs often stem from financial limitations. Various studies in the halal ecosystem confirm the important role of Islamic financial institutions and Islamic financing instruments in improving business resilience and performance. This shows that sustainability is not only determined by internal strategies, but also by the availability of financial infrastructure that is in line with sharia principles. The development of digital financing, especially sharia peer-to-peer (P2P), strengthens this argument by demonstrating its ability to reduce barriers to access capital, expand the inclusion of MSMEs, and maintain religious legitimacy. Sharia trust and compliance are key factors in adoption, as seen in Islamic digital banking. The latest sub-stream also links Islamic finance to environmental sustainability through \"green\" schemes, such as sharia crowdfunding for green economy-oriented halal business financing. Overall, the sustainability of Muslim entrepreneurs is most optimal when knowledge-based innovation capabilities evolve along with access to inclusive, trusted, and sustainability-oriented Islamic finance.\u003c/p\u003e \u003cp\u003eThe yellow cluster positions Social \u0026amp; Sustainable Islamic Entrepreneurship (SSIE) as a paradigm that integrates economic value creation and social impact through sharia-based goals (maqāṣid al-sharīʿah), with an emphasis on justice, well-being, harm prevention, and commercial sustainability. The cutting-edge literature shows a shift from normative descriptions towards the formulation of conceptual boundaries and more assertive analytical frameworks. The current framework affirms Islamic social entrepreneurship as a distinctive field with a focus on translating ethical commitments into organizational design, governance, and measurable impact measurement. Another important line of research links SSIE to Islamic social finance as an engine of sustainability. The review of waqf emphasizes accountability, performance measurement, governance, and institutional effectiveness, signaling that sustainable impact depends on a transparent management and reporting system. Evidence related to sharia P2P financing shows the potential for expanding MSME inclusion and strengthening the social value chain, so SSIE requires ethical intentions as well as scalable financing infrastructure. In addition, SSIE is increasingly aligned with the Sustainable Development Goals (SDGs) agenda, with maqāṣid positioned as an operational lens for sustainability and policy goals. The convergence of maqāṣid-SDGs appears to be strong through the instruments of redistribution and social protection. At the corporate level, sustainability practices in the halal ecosystem have been proven to influence business sustainability, affirming SSIE as a practice-oriented research domain.\u003c/p\u003e \u003c/div\u003e"},{"header":"IMPLICATIONS OF THE RESEARCH","content":"\u003cp\u003eThis study provides a number of important implications in three main areas, First, in terms of the \u003cb\u003emain problem of Muslim entrepreneurship, bibliometric findings show that the main issues faced by Muslim entrepreneurs are not only related to limited access to capital and markets, but also to the integration of Islamic ethical values, sustainability, and adaptation to digital transformation and the global economy. The thematic clusters formed indicate that the performance and competitiveness of Muslim entrepreneurs are greatly influenced by the synergy between Islamic work ethic, knowledge-based innovation, and the support of the Islamic financial ecosystem. The practical implication is that the development of policies and programs for the empowerment of Muslim entrepreneurs needs to be designed holistically, not only focusing on the economic aspect, but also on strengthening ethical, social, and institutional capacities based on\u003c/b\u003e \u003cem\u003emaqāṣid al-sharī'ah\u003c/em\u003e. (Hasan et al., 2022; Sidani \u0026amp; Al Ariss, 2015; Tlaiss, 2015; Usman et al., 2024)\u003c/p\u003e \u003cp\u003eSecond, in the \u003cb\u003erealm of knowledge\u003c/b\u003e, this study contributes to mapping the intellectual structure and dynamics of the development of Muslim entrepreneurial research in a systematic manner. The identification of clusters, key actors, and bibliographic relationships enriches the understanding of how concepts such as \u003cem\u003eIslamic work ethic\u003c/em\u003e, Islamic social entrepreneurship, Islamic finance, and sustainability intersect and evolve. Thus, this research strengthens the position of Muslim entrepreneurship as an interdisciplinary field that bridges the study of management, Islamic economics, sociology of religion, and sustainable development. Theoretically, these findings open up space for the development of an integrative conceptual framework that links ethical, institutional, and innovation dimensions in a comprehensive Islamic entrepreneurship model. (Chaudhary et al., 2023; Samy \u0026amp; Rose, 2012; Yousef, 2000a, 2001)\u003c/p\u003e \u003cp\u003eThird, the implication for \u003cb\u003ethe next researcher\u003c/b\u003e is the availability of research maps that can be used as a basis for further exploration. Researchers can leverage identified clusters and key publications to conduct in-depth studies on themes that are still underexplored, such as digital technology-based Muslim entrepreneurship, sharia-based green entrepreneurship, and the role of gender and the younger generation in the global halal ecosystem. In addition, follow-up research is recommended to combine bibliometric approaches with cross-border empirical studies to test the relevance of findings in more diverse contexts. Thus, future research not only expands geographical and methodological scope, but also deepens the theoretical and practical contribution of Muslim entrepreneurship in the global economy. (Anggadwita et al., 2017; A. H. Ayob \u0026amp; Saiyed, 2020; Din, Muhammad, Mahmood, et al., 2021; Tsehayu \u0026amp; Ostebo, 2021)\u003c/p\u003e"},{"header":"LIMITATIONS \u0026 SUGGESTIONS FOR FUTURE RESEARCH","content":"\u003cp\u003eThis research has several limitations that need to be observed. Empirically, the analysis relies primarily on metadata and citation networks, so it has not yet fully captured the depth of the social, institutional, and entrepreneurial contexts of Muslims in various regions. These limitations limit the generalization of findings to micro-level dynamics, such as entrepreneurial decision-making processes, governance mechanisms, and the implementation of sharia values in daily operations. Methodologically, the dominance of cross-sectional design and the limitations of longitudinal data reduce the ability to trace temporal dynamics and causal relationships between variables. From the conceptual side, there is still a diversity of definitions and operationalization of key concepts such as \u003cem\u003eIslamic work ethic\u003c/em\u003e, Islamic social entrepreneurship, and \u003cem\u003emaqāṣid al-sharī'ah-based sustainability\u003c/em\u003e which has the potential to cause inconsistencies in interpretation across studies.\u003c/p\u003e \u003cp\u003eBased on these limitations, future research is recommended to: (1) empirically combine bibliometric approaches with cross-border field studies to test the validity of findings in diverse contexts; (2) theoretically develop an integrative framework that links Islamic ethics, innovation, and sustainability in a single coherent Muslim entrepreneurial model; (3) methodologically utilize longitudinal data, \u003cem\u003emixed methods\u003c/em\u003e, and advanced network analysis to uncover evolutionary dynamics and causal relationships; (4) practically evaluate the impact of policies, Islamic financial instruments, and business incubation interventions on the performance and resilience of Muslim MSMEs; and (5) conceptually standardize social, environmental, and spiritual impact measurement indicators so that research results can be compared and replicated more reliably.\u003c/p\u003e"},{"header":"CONCLUSION","content":"\u003cp\u003eMuslim entrepreneurship is a rapidly growing phenomenon in the global economy, characterized by the integration of economic value creation, sharia compliance, and an ethical-social orientation based on \u003cem\u003emaqāṣid al-sharī'ah\u003c/em\u003e. Muslim entrepreneurs operate in an increasingly digitalized and sustainability-oriented ecosystem, thus demanding adaptability, innovation, and resource management that is in line with Islamic values.\u003c/p\u003e \u003cp\u003eBased on bibliometric analysis, the main findings of this study reveal four interrelated thematic clusters: (1) the foundations of religious ethics and \u003cem\u003eIslamic Work Ethics\u003c/em\u003e that shape behavior, performance, and commitment; (2) psychological and socio-cultural determinants, including religiosity, entrepreneurial intention, gender, and social capital; (3) knowledge, Islamic finance, and sustainability as drivers of innovation and business resilience; and (4) social and sustainable entrepreneurship based \u003cem\u003eon maqāṣid al-sharī'ah\u003c/em\u003e that is connected to the SDGs agenda and halal ecosystem. Prominent sub-themes include the role of Islamic work ethic in prosocial performance and behavior, the function of Islamic social and digital finance in inclusion and sustainable finance, and the operationalization of ethical values in governance and impact measurement.\u003c/p\u003e \u003cp\u003eThe main contribution of this research lies in the comprehensive mapping of the intellectual structure and dynamics of the development of Muslim entrepreneurial research through a bibliometric approach. The study provides thematic synthesis, identification of key clusters and publications, as well as future research directions, thereby strengthening the position of Muslim entrepreneurship as an interdisciplinary field that bridges management, Islamic economics, and sustainable development.\u003c/p\u003e"},{"header":"Declarations","content":"\u003cp\u003e\u003cstrong\u003eAuthor Contributions:\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eConceptualization, MW.AM.MF.; methodology, HFW.AS.I; validation, S.H.MZK.SM; formal analysis, MW.AM.MF.; investigation, HFW.AS.I; resources, S.H.MZK.SM; data curation, S.H.MZK.SM; writing original draft preparation, MW.AM.MF; writing review and editing, HFW.AS.I. S.H.MZK.SM; visualization, MW.AM.MF.; supervision HFW.AS.I; project administration, MW.AM.MF.HFW.AS.I; All authors have read and agreed to the published version of the manuscript.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eFunding:\u003c/strong\u003e This research received no external funding.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eInstitutional Review Board Statement:\u003c/strong\u003e Not applicable.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eInformed Consent Statement:\u003c/strong\u003e Not applicable.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eConflicts of Interest:\u003c/strong\u003e The authors declare no conflicts of interest.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n \u003cli\u003eAbbasi, A. S., Mir, G. M., \u0026amp; Hussain, M. (2012). Islamic work ethics: How it affects organizational learning, innovation and performance. Actual Problems of Economics, 138(12), 471\u0026ndash;480. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eAbbasi, A. S., Rehman, K. U., \u0026amp; Bibi, A. (2011). Islamic work ethics: How it affects business performance. Actual Problems of Economics, 126(12), 312\u0026ndash;322. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eAbdullah, M. A., \u0026amp; Azam, M. S. E. (2020). Halal entrepreneurship from maqasid-al-sharia\u0026rsquo;h perspective: Inseparable concept for halalpreneurs. Food Research, 4, 34\u0026ndash;42. Scopus. https://doi.org/10.26656/fr.2017.4(S1).S07\u003c/li\u003e\n \u003cli\u003eAbdur-Rauf, I. A., \u0026amp; Raimi, L. (2023). Understanding Islamic and Halal Entrepreneurship from the Maqasidul Shari\u0026rsquo;ah Perspective. In Contemporary Discourse of Halal and Islamic Entrepreneurship: Trends and Future Opportunities (pp. 19\u0026ndash;32). Springer Nature. Scopus. https://doi.org/10.1007/978-981-99-6427-7_2\u003c/li\u003e\n \u003cli\u003eAbuznaid, S. A. (2009). Business ethics in Islam: The glaring gap in practice. International Journal of Islamic and Middle Eastern Finance and Management, 2(4), 278\u0026ndash;288. Scopus. https://doi.org/10.1108/17538390911006340\u003c/li\u003e\n \u003cli\u003eAdekiya, A. A., \u0026amp; Ibrahim, F. (2016). Entrepreneurship intention among students. The antecedent role of culture and entrepreneurship training and development. International Journal of Management Education, 14(2), 116\u0026ndash;132. Scopus. https://doi.org/10.1016/j.ijme.2016.03.001\u003c/li\u003e\n \u003cli\u003eAhmad, S., Rofie, M. K. H., \u0026amp; Owoyemi, M. Y. (2013). Islamic work ethics: An appraisal of the quranic view on work ethics. Social Sciences, 8(5), 437\u0026ndash;444. Scopus. https://doi.org/10.3923/sscience.2013.437.444\u003c/li\u003e\n \u003cli\u003eAkhmadi, A., Hendryadi, H., Suryani, S., Sumail, L. O., \u0026amp; Pujiwati, A. (2023). Islamic work ethics and employees\u0026rsquo; prosocial voice behavior: The multi-role of organizational identification. Cogent Social Sciences, 9(1). Scopus. https://doi.org/10.1080/23311886.2023.2174064\u003c/li\u003e\n \u003cli\u003eAldreabi, H., Alhur, M., Al-Okaily, M., Qasim, D., Dahdoul, N. K., \u0026amp; Shiyyab, F. S. (2025). Unveiling the dynamics of generative AI adoption: A business intelligence analysis through topic modeling-based bibliometric study. Computers and Education: Artificial Intelligence, 9, 100456. https://doi.org/10.1016/j.caeai.2025.100456\u003c/li\u003e\n \u003cli\u003eAlhyasat, K. M. K. (2012). The role of Islamic work ethics in developing organizational citizenship behavior at the Jordanian Press Foundations. Journal of Islamic Marketing, 3(2), 139\u0026ndash;154. Scopus. https://doi.org/10.1108/17590831211232555\u003c/li\u003e\n \u003cli\u003eAli, A. J. (1988). Scaling an islamic work ethic. Journal of Social Psychology, 128(5), 575\u0026ndash;583. Scopus. https://doi.org/10.1080/00224545.1988.9922911\u003c/li\u003e\n \u003cli\u003eAli, A. J. (1992). The islamic work ethic in arabia. Journal of Psychology, 126(5), 507\u0026ndash;519. Scopus. https://doi.org/10.1080/00223980.1992.10543384\u003c/li\u003e\n \u003cli\u003eAli, A. J., Al-Aali, L., \u0026amp; Krishnan, K. (2024). Work Ethics in Saudi Arabia: The Critical Role of Women and Expatriates. Journal of Promotion Management, 30(1), 29\u0026ndash;48. Scopus. https://doi.org/10.1080/10496491.2023.2251460\u003c/li\u003e\n \u003cli\u003eAli, A. J., \u0026amp; Al-Kazemi, A. A. (2007). Islamic work ethic in Kuwait. Cross Cultural Management, 14(2), 93\u0026ndash;104. Scopus. https://doi.org/10.1108/13527600710745714\u003c/li\u003e\n \u003cli\u003eAli, A. J., \u0026amp; Al-Owaihan, A. (2008). Islamic work ethic: A critical review. Cross Cultural Management, 15(1), 5\u0026ndash;19. Scopus. https://doi.org/10.1108/13527600810848791\u003c/li\u003e\n \u003cli\u003eAl-Jubari, I., Mosbah, A., Talib, Z., Sulaiman, A., \u0026amp; Jamal, Y. A. (2019). How does culture shape entrepreneurial behaviours? International Journal of Innovation, Creativity and Change, 5(2), 967\u0026ndash;980. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eAl-Shamali, A., Irani, Z., Haffar, M., Al-Shamali, S., \u0026amp; Al-Shamali, F. (2021). The influence of Islamic Work Ethic on employees\u0026rsquo; responses to change in Kuwaiti Islamic banks. International Business Review, 30(5). Scopus. https://doi.org/10.1016/j.ibusrev.2021.101817\u003c/li\u003e\n \u003cli\u003eAmin, H., Abdul Rahman, A.-R., \u0026amp; Abdul-Razak, D. A. (2014). Theory of Islamic consumer behaviour: An empirical study of consumer behaviour of Islamic mortgage in Malaysia. Journal of Islamic Marketing, 5(2), 273\u0026ndash;301. Scopus. https://doi.org/10.1108/JIMA-06-2013-0042\u003c/li\u003e\n \u003cli\u003eAnggadwita, G., Ramadani, V., Alamanda, D. T., Ratten, V., \u0026amp; Hashani, M. (2017). Entrepreneurial intentions from an Islamic perspective: A study of Muslim entrepreneurs in Indonesia. International Journal of Entrepreneurship and Small Business, 31(2), 165\u0026ndash;179. Scopus. https://doi.org/10.1504/IJESB.2017.084086\u003c/li\u003e\n \u003cli\u003eAr, A. R., Nurdin, A. R., Hayati, n., Masrizal, M., \u0026amp; Sulaiman, n. (2025). Integrating Anti-Corruption Education in Acehnese Dayahs: A Moral-Pedagogical Model for Character Formation. Jurnal Ilmiah Peuradeun, 13(2), 1581\u0026ndash;1606. Scopus. https://doi.org/10.26811/peuradeun.v13i1.1086\u003c/li\u003e\n \u003cli\u003eArham, M. (2010). Islamic perspectives on marketing. Journal of Islamic Marketing, 1(2), 149\u0026ndash;164. Scopus. https://doi.org/10.1108/17590831011055888\u003c/li\u003e\n \u003cli\u003eAshraf, M. A. (2023). Theory of Islamic planned behavior: Applying to investors\u0026rsquo; Sukuk purchase intention. Journal of Islamic Accounting and Business Research, 14(4), 554\u0026ndash;573. Scopus. https://doi.org/10.1108/JIABR-03-2021-0096\u003c/li\u003e\n \u003cli\u003eAteeq, A., Alzoraiki, M., Milhem, M., Al-Absy, M., \u0026amp; Ateeq, R. (2025). Islamic work ethics and employee\u0026rsquo;s task performance: The mediation role of affective commitment. Problems and Perspectives in Management, 23(1), 413\u0026ndash;423. Scopus. https://doi.org/10.21511/ppm.23(1).2025.31\u003c/li\u003e\n \u003cli\u003eAyob, A. H. (2021). Institutions and student entrepreneurship: The effects of economic conditions, culture and education. Educational Studies, 47(6), 661\u0026ndash;679. Scopus. https://doi.org/10.1080/03055698.2020.1729094\u003c/li\u003e\n \u003cli\u003eAyob, A. H., \u0026amp; Saiyed, A. A. (2020). Islam, institutions and entrepreneurship: Evidence from Muslim populations across nations. International Journal of Islamic and Middle Eastern Finance and Management, 13(4), 635\u0026ndash;653. Scopus. https://doi.org/10.1108/IMEFM-11-2019-0472\u003c/li\u003e\n \u003cli\u003eAyob, M. A. S., Sairi, F. M., Soh, N. S. M., Aziz, A. A., \u0026amp; Zaini, M. N. M. (2021). A Review On Literature of Islamic Work Ethics in Malaysia Between 2010-2020. Library Philosophy and Practice, 2021, 1\u0026ndash;10. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eBawack, R. E., Wamba, S. F., Carillo, K. D. A., \u0026amp; Akter, S. (2022). Artificial intelligence in E-Commerce: A bibliometric study and literature review. Electronic Markets, 32(1), 297\u0026ndash;338. Scopus. https://doi.org/10.1007/s12525-022-00537-z\u003c/li\u003e\n \u003cli\u003eChaudhary, A., Islam, T., Ali, H. F., \u0026amp; Jamil, S. (2023). Can paternalistic leaders enhance knowledge sharing? The roles of organizational commitment and Islamic work ethics. Global Knowledge, Memory and Communication, 72(1\u0026ndash;2), 98\u0026ndash;118. Scopus. https://doi.org/10.1108/GKMC-06-2021-0109\u003c/li\u003e\n \u003cli\u003eDavidsson, P. (1995). Culture, structure and regional levels of entrepreneurship. Entrepreneurship and Regional Development, 7(1), 41\u0026ndash;62. Scopus. https://doi.org/10.1080/08985629500000003\u003c/li\u003e\n \u003cli\u003eDin, N. M., Muhammad, M. Z., Ismail, M., \u0026amp; Mahmood, T. M. A. T. (2021). The Comprehension of Maqasid Shariah Towards Cashless Tools Among Muslim Entrepreneurs. In B. Alareeni, A. Hamdan, \u0026amp; I. Elgedawy (Eds.), Lect. Notes Networks Syst.: Vol. 194 LNNS (pp. 1595\u0026ndash;1604). Springer Science and Business Media Deutschland GmbH. Scopus. https://doi.org/10.1007/978-3-030-69221-6_117\u003c/li\u003e\n \u003cli\u003eDin, N. M., Muhammad, M. Z., Mahmood, T. M. A. T., \u0026amp; Musa, A. (2021). The Muslim Entrepreneur\u0026rsquo;s Doctrine Towards Halal Supply Chain Management. In B. Alareeni, A. Hamdan, \u0026amp; I. Elgedawy (Eds.), Lect. Notes Networks Syst.: Vol. 194 LNNS (pp. 1819\u0026ndash;1826). Springer Science and Business Media Deutschland GmbH. Scopus. https://doi.org/10.1007/978-3-030-69221-6_131\u003c/li\u003e\n \u003cli\u003eD\u0026uuml;şmezkalender, E., Se\u0026ccedil;ilmiş, C., \u0026amp; Yilmaz, V. (2021). The effect of Islamic work ethic on person-organization fit and workplace deviance in hotels. International Journal of Islamic and Middle Eastern Finance and Management, 14(1), 164\u0026ndash;182. Scopus. https://doi.org/10.1108/IMEFM-05-2019-0198\u003c/li\u003e\n \u003cli\u003eGoktan, A. B., \u0026amp; G\u0026uuml;nay, G. (2011). Is Entrepreneurial Cognition Culturally Bound? A Comparative Study Conducted in Turkey and the United States. Journal of Small Business and Entrepreneurship, 24(4), 455\u0026ndash;470. Scopus. https://doi.org/10.1080/08276331.2011.10593548\u003c/li\u003e\n \u003cli\u003eGuaita Mart\u0026iacute;nez, J. M., Carracedo, P., Gorgues Comas, D., \u0026amp; Siemens, C. H. (2022). An analysis of the blockchain and COVID-19 research landscape using a bibliometric study. Sustainable Technology and Entrepreneurship, 1(1), 1\u0026ndash;7. https://doi.org/10.1016/j.stae.2022.100006\u003c/li\u003e\n \u003cli\u003eHameed Aldulaimi, S. H. (2016). Fundamental Islamic perspective of work ethics. Journal of Islamic Accounting and Business Research, 7(1), 59\u0026ndash;76. Scopus. https://doi.org/10.1108/JIABR-02-2014-0006\u003c/li\u003e\n \u003cli\u003eHameed Aldulaimi, S. H. (2020). Islamic work ethics: Multidimensional constructs and scale validation. International Journal of Applied Management Science, 12(3), 186\u0026ndash;206. Scopus. https://doi.org/10.1504/IJAMS.2020.108073\u003c/li\u003e\n \u003cli\u003eHaque, A., Sarwar, A., Yasmin, F., Tarofder, A. K., \u0026amp; Hossain, M. A. (2015). Non-muslim consumers\u0026rsquo; perception toward purchasing halal food products in malaysia. Journal of Islamic Marketing, 6(1), 133\u0026ndash;147. Scopus. https://doi.org/10.1108/JIMA-04-2014-0033\u003c/li\u003e\n \u003cli\u003eHariyanto, E., \u0026amp; Hamzah, M. (2022). Bibliometric Analysis of the Development of Islamic Economic Dispute Resolution Research in Indonesia. JURIS (Jurnal Ilmiah Syariah), 21(2), 221\u0026ndash;233. http://dx.doi.org/10.31958/juris.v21i2.6997\u003c/li\u003e\n \u003cli\u003eHasan, R. R., Nusantara, A. W., \u0026amp; Hatani, L. (2022). Moderating Role of Islamic Work Ethics on The Effect of Innovation and Entrepreneurship Orientation on Entrepreneurial Behavior and Business Performance. Quality - Access to Success, 23(188), 270\u0026ndash;276. Scopus. https://doi.org/10.47750/QAS/23.188.36\u003c/li\u003e\n \u003cli\u003eHassan, A., \u0026amp; Syafri Harahap, S. (2010). Exploring corporate social responsibility disclosure: The case of Islamic banks. International Journal of Islamic and Middle Eastern Finance and Management, 3(3), 203\u0026ndash;227. Scopus. https://doi.org/10.1108/17538391011072417\u003c/li\u003e\n \u003cli\u003eIslam, T., Ahmad, S., Kaleem, A., \u0026amp; Mahmood, K. (2021). Abusive supervision and knowledge sharing: Moderating roles of Islamic work ethic and learning goal orientation. Management Decision, 59(2), 205\u0026ndash;222. Scopus. https://doi.org/10.1108/MD-08-2019-1069\u003c/li\u003e\n \u003cli\u003eIsmaeel, M., \u0026amp; Blaim, K. (2012). Toward applied Islamic business ethics: Responsible halal business. Journal of Management Development, 31(10), 1090\u0026ndash;1100. Scopus. https://doi.org/10.1108/02621711211281889\u003c/li\u003e\n \u003cli\u003eJaved, B., Bashir, S., Rawwas, M. Y. A., \u0026amp; Arjoon, S. (2017). Islamic Work Ethic, innovative work behaviour, and adaptive performance: The mediating mechanism and an interacting effect. Current Issues in Tourism, 20(6), 647\u0026ndash;663. Scopus. https://doi.org/10.1080/13683500.2016.1171830\u003c/li\u003e\n \u003cli\u003eJaved, B., Fatima, T., Yasin, R. M., Jahanzeb, S., \u0026amp; Rawwas, M. Y. A. (2019). Impact of abusive supervision on deviant work behavior: The role of Islamic work ethic. Business Ethics, 28(2), 221\u0026ndash;233. Scopus. https://doi.org/10.1111/beer.12212\u003c/li\u003e\n \u003cli\u003eJohara, F., Mustafa, R., Hassan, M. K., \u0026amp; Azad, M. A. K. (2023). A Bibliometric Review of Islamic Work Ethics Literature. Journal of Economic Cooperation and Development, 44(3). Scopus. Retrieved from https://www.scopus.com/inward/record.uri?eid=2-s2.0-85183184843\u0026amp;partnerID=40\u0026amp;md5=e8ccfb07a47d2199b61c01e12ae160ae\u003c/li\u003e\n \u003cli\u003eKaka, F., Scheepers, C. B., \u0026amp; Mamabolo, A. (2025). Religious social capital and entrepreneurial opportunity exploitation of Indian Muslim youth entrepreneurs in South Africa. International Journal of Entrepreneurship and Small Business, 55(3), 311\u0026ndash;336. Scopus. https://doi.org/10.1504/IJESB.2025.146494\u003c/li\u003e\n \u003cli\u003eKhalid, M., Bashir, S., Khan, A. K., \u0026amp; Abbas, N. (2018). When and how abusive supervision leads to knowledge hiding behaviors: An Islamic work ethics perspective. Leadership and Organization Development Journal, 39(6), 794\u0026ndash;806. Scopus. https://doi.org/10.1108/LODJ-05-2017-0140\u003c/li\u003e\n \u003cli\u003eKhan, A. S., \u0026amp; Rasheed, F. (2015). Human resource management practices and project success, a moderating role of Islamic Work Ethics in Pakistani project-based organizations. International Journal of Project Management, 33(2), 435\u0026ndash;445. Scopus. https://doi.org/10.1016/j.ijproman.2014.08.006\u003c/li\u003e\n \u003cli\u003eMahmoud, M. A., Umar, U. H., Danlami, M. R., \u0026amp; Ado, M. B. (2025). An analysis of Islamic financing access in Nigeria: Perspectives of MSME owners. International Journal of Islamic and Middle Eastern Finance and Management, 18(1), 49\u0026ndash;67. Scopus. https://doi.org/10.1108/IMEFM-02-2024-0072\u003c/li\u003e\n \u003cli\u003eMansour, I., \u0026amp; Mohammed Elzubier Diab, D. (2016). The relationship between celebrities\u0026rsquo; credibility and advertising effectiveness: The mediation role of religiosity. Journal of Islamic Marketing, 7(2), 148\u0026ndash;166. Scopus. https://doi.org/10.1108/JIMA-05-2013-0036\u003c/li\u003e\n \u003cli\u003eMulay, P., Joshi, R. R., \u0026amp; Chaudhari, A. (2020). Bibliometric study of bibliometric papers about clustering. Library Philosophy and Practice, 1(1), 1\u0026ndash;22. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eMurtaza, G., Abbas, M., Raja, U., Roques, O., Khalid, A., \u0026amp; Mushtaq, R. (2016). Impact of Islamic Work Ethics on Organizational Citizenship Behaviors and Knowledge-Sharing Behaviors. Journal of Business Ethics, 133(2), 325\u0026ndash;333. Scopus. https://doi.org/10.1007/s10551-014-2396-0\u003c/li\u003e\n \u003cli\u003eNoor, A., Surya, I., \u0026amp; Iskandar, E. (2017). Disiplin Pegawai Dalam Meningkatkan Kinerja Pegawai Kantor Camat Tenggarong Kabupaten Kutai Kartanegara. eJournal Ilmu Pemerintahan, 5(3), 1041\u0026ndash;1050.\u003c/li\u003e\n \u003cli\u003eNoor Aflah, K. N., Suharnomo, S., Mas\u0026rsquo;ud, F., \u0026amp; Mursid, A. (2021). Islamic Work Ethics and Employee Performance: The Role of Islamic Motivation, Affective Commitment, and Job Satisfaction. Journal of Asian Finance, Economics and Business, 8(1), 997\u0026ndash;1007. Scopus. https://doi.org/10.13106/jafeb.2021.vol8.no1.997\u003c/li\u003e\n \u003cli\u003eRaja, U., Ul Haq, I. U., De Clercq, D., \u0026amp; Azeem, M. U. (2020). When ethics create misfit: Combined effects of despotic leadership and Islamic work ethic on job performance, job satisfaction, and psychological well-being. International Journal of Psychology, 55(3), 332\u0026ndash;341. Scopus. https://doi.org/10.1002/ijop.12606\u003c/li\u003e\n \u003cli\u003eRamadani, V., Dana, L.-P., Ratten, V., \u0026amp; Tahiri, S. (2015). The context of Islamic entrepreneurship and business: Concept, principles and perspectives. International Journal of Business and Globalisation, 15(3), 244\u0026ndash;261. Scopus. https://doi.org/10.1504/IJBG.2015.071906\u003c/li\u003e\n \u003cli\u003eSamy, N., \u0026amp; Rose, R. C. (2010). Examining the link between Islamic work ethic and innovation capability. Journal of Management Development, 29(1), 79\u0026ndash;93. Scopus. https://doi.org/10.1108/02621711011009081\u003c/li\u003e\n \u003cli\u003eSamy, N., \u0026amp; Rose, R. C. (2012). The impact of knowledge sharing and Islamic work ethic on innovation capability. Cross Cultural Management, 19(2), 142\u0026ndash;165. Scopus. https://doi.org/10.1108/13527601211219847\u003c/li\u003e\n \u003cli\u003eSandik\u0026ccedil;i, \u0026Ouml;. (2011). Researching Islamic marketing: Past and future perspectives. Journal of Islamic Marketing, 2(3), 246\u0026ndash;258. Scopus. https://doi.org/10.1108/17590831111164778\u003c/li\u003e\n \u003cli\u003eSidani, Y., \u0026amp; Al Ariss, A. (2015). New Conceptual Foundations for Islamic Business Ethics: The Contributions of Abu-Hamid Al-Ghazali. Journal of Business Ethics, 129(4), 847\u0026ndash;857. Scopus. https://doi.org/10.1007/s10551-014-2136-5\u003c/li\u003e\n \u003cli\u003eSoltanian, M., Zailani, S., Iranmanesh, M., \u0026amp; Aziz, A. A. (2016). Motivations of SME entrepreneurs to become halalpreneurs. Journal of Science and Technology Policy Management, 7(2), 173\u0026ndash;189. Scopus. https://doi.org/10.1108/JSTPM-07-2015-0023\u003c/li\u003e\n \u003cli\u003eSonfield, M. C., Lussier, R. N., \u0026amp; Fahed-Sreih, J. (2016). American versus Arab/Islamic family businesses: The use of non-family-member higher-level managers. Journal of Entrepreneurship in Emerging Economies, 8(1), 2\u0026ndash;24. Scopus. https://doi.org/10.1108/JEEE-02-2015-0014\u003c/li\u003e\n \u003cli\u003eSulaeman, S., Herianingrum, S., Ryandono, M. N. H., Napitupulu, R. M., Hapsari, M. I., Furqani, H., \u0026amp; Bahari, Z. (2025). Islamic business ethics in the framework of higher ethical objective (Maqasid al-Shariah): A comprehensive analysis and future research directions. International Journal of Ethics and Systems, 1\u0026ndash;29. Scopus. https://doi.org/10.1108/IJOES-12-2024-0398\u003c/li\u003e\n \u003cli\u003eSyed, N. A., \u0026amp; Azam, A. (2019). Islamic work ethics and workplace deviance: Moderating role of employees\u0026rsquo; perceived abusive supervision and mediating role of employees\u0026rsquo; hostility. Pakistan Journal of Commerce and Social Sciences, 13(4), 952\u0026ndash;975. Scopus. Retrieved from Scopus.\u003c/li\u003e\n \u003cli\u003eTlaiss, H. A. (2015). How Islamic Business Ethics Impact Women Entrepreneurs: Insights from Four Arab Middle Eastern Countries. Journal of Business Ethics, 129(4), 859\u0026ndash;877. Scopus. https://doi.org/10.1007/s10551-014-2138-3\u003c/li\u003e\n \u003cli\u003eTsehayu, Y. G., \u0026amp; Ostebo, T. (2021). Religious entrepreneurship and female migration: The case of a muslim religious leader in masqan, ethiopia. Africa Today, 67(2\u0026ndash;3), 63\u0026ndash;83. Scopus. https://doi.org/10.2979/africatoday.67.2_3.04\u003c/li\u003e\n \u003cli\u003eUsman, M., Chan, S., Utami, S., \u0026amp; Harmen, H. (2024). Empirical Evidence: Comparing Innovation, Knowledge Sharing Behavior, Islamic Work Ethic and Entrepreneurial Orientation Between More Innovative and Less Innovative Public Sector Agent. Interdisciplinary Journal of Management Studies, 17(3), 855\u0026ndash;873. Scopus. https://doi.org/10.22059/IJMS.2023.344245.675155\u003c/li\u003e\n \u003cli\u003eWahid, S. H. (2024). Exploring the intersection of Islam and digital technology: A bibliometric analysis. Social Sciences \u0026amp; Humanities Open, 10, 101085. https://doi.org/10.1016/j.ssaho.2024.101085\u003c/li\u003e\n \u003cli\u003eWhiteoak, J. W., Crawford, N. G., \u0026amp; Mapstone, R. H. (2006). Impact of gender and generational differences in work values and attitudes in an Arab culture. Thunderbird International Business Review, 48(1), 77\u0026ndash;91. Scopus. https://doi.org/10.1002/tie.20086\u003c/li\u003e\n \u003cli\u003eYousef, D. A. (2000a). Organizational commitment as a mediator of the relationship between Islamic work ethic and attitudes toward organizational change. Human Relations, 53(4), 513\u0026ndash;537. Scopus. https://doi.org/10.1177/0018726700534003\u003c/li\u003e\n \u003cli\u003eYousef, D. A. (2000b). The Islamic work ethic as a mediator of the relationship between locus of control, role conflict and role ambiguity \u0026ndash; A study in an Islamic country setting. Journal of Managerial Psychology, 15(4), 283\u0026ndash;298. Scopus. https://doi.org/10.1108/02683940010330966\u003c/li\u003e\n \u003cli\u003eYousef, D. A. (2001). Islamic work ethic: A moderator between organizational commitment and job satisfaction in a cross-cultural context. Personnel Review, 30(2), 152\u0026ndash;169. Scopus. https://doi.org/10.1108/00483480110380325\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":false,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":true,"highlight":"","institution":"","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"Muslim entrepreneurs, Islamic work ethic, Islamic finance, sustainability, bibliometric analysis","lastPublishedDoi":"10.21203/rs.3.rs-8741216/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-8741216/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eThe investment of Muslim entrepreneurs is a research topic that has attracted attention and interest among academics and economists, a research theme that is progressive, dynamic and has recently received a lot of attention, ranging from the election of Muslim entrepreneurs and leaders in New York to the inauguration of Mayor Mahmood Mamdani. This study aims to provide a bibliometric overview of Muslim entrepreneurs' investments. Through a bibliometric approach, an examination of 742 Scopus indexed articles published between 2001\u0026ndash;2026. Three analyses were conducted to explore the most significant publications through citation analysis, map knowledge structure through co-citation analysis, and predict future trends through co-word analysis. The findings showed four clusters in the co-citation analysis and five clusters in the co-word analysis. Theoretical and practical implications are presented that religious, social, and cultural capital is an investment in human resources for Muslim entrepreneurs, as the foundation of business ethics, and performance, which serves as a basic element for Muslim entrepreneurs globally.\u003c/p\u003e","manuscriptTitle":"Investment Shaping the Future of Muslim Entrepreneurs; Bibliometric Analysis","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2026-02-02 04:32:35","doi":"10.21203/rs.3.rs-8741216/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"4850d826-2019-4e37-8a32-dee20c412cc8","owner":[],"postedDate":"February 2nd, 2026","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[],"tags":[],"updatedAt":"2026-02-17T13:38:48+00:00","versionOfRecord":[],"versionCreatedAt":"2026-02-02 04:32:35","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-8741216","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-8741216","identity":"rs-8741216","version":["v1"]},"buildId":"XKTyCvWXoU3ODBz1xrDgd","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}