The Role of Muslim Community Participation in Mediating the Influence of Ukhuwah, Amanah and Islamic Value on Community Development

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Dulkiah, Ahmad Ali Nurdin, Anggi Saeful Majid, Tri Adianto This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-9100001/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 This study explores the role of core Islamic values ukhuwah (social solidarity), amanah (trust and responsibility), and other ethical principles in fostering community development and enhancing civic participation among Muslim populations in Indonesia. Focusing on strategic regions such as West Java, Central Java, and Yogyakarta, the research employs a quantitative approach, with data analyzed using Structural Equation Modeling (SEM) through SmartPLS software. The results demonstrate that all examined variables exert a positive and significant influence on both community development and Muslim civic engagement. Among these, amanah emerges as the most influential factor, underscoring the centrality of personal integrity and accountability in promoting collective action. The model exhibits high explanatory power, with R-square values of 0.942 for community development and 0.968 for community participation. These findings contribute to the growing body of literature on value-based social capital by illustrating how spiritual and moral dimensions serve as key drivers of inclusive and sustainable development within religious communities. The study offers both theoretical insights and practical implications for policy formulation, emphasizing the need to integrate Islamic ethical frameworks into culturally rooted community development strategies. Islamic values ukhuwah amanah community development muslim participation Introduction Sustainable development has become a global agenda pursued by many nations, including Indonesia. Since 2015, Indonesia has demonstrated a strong commitment to implementing the Sustainable Development Goals (SDGs), which emphasize a holistic balance of social, economic, and environmental progress. One of the concrete manifestations of this commitment is the Village SDGs Program, designed to integrate global goals into the local rural context to promote inclusive and sustainable development (Filho et al., 2020). This program encompasses various aspects such as social, economic, environmental, legal, and governance development, as outlined in the Minister of Villages Regulation No. 21 of 2020 on Priority Use of Village Funds. However, nearly a decade into its implementation, public participation particularly among the rural middle class in West Java, Central Java, and Yogyakarta remains relatively low. A 2020 survey by the Center for Indonesia’s Strategic Development Initiatives (CISDI) revealed that the majority of communities have not yet deeply understood the essence and relevance of the SDGs in their daily lives (Akbar et al., 2020). The SDGs are still perceived as elite issues understood only by academics or policymakers, resulting in a lack of widespread participatory awareness. Contributing factors such as limited socialization, restricted access to information, and suboptimal community empowerment efforts have further exacerbated this condition (Nurbaiti & Bambang, 2018). In the context of rural development, communities should not only be regarded as policy recipients but also as active agents and strategic holders of social capital. Active public participation has the potential to catalyze real change by organizing local resources and strengthening social solidarity (Chun et al., 2017). Global studies consistently highlight that inclusive and sustainable development is highly dependent on grassroots involvement, as seen in regions such as Africa, South Asia, Eastern Europe, and China (Dai & Menhas, 2020). The regions of West Java, Central Java, and Yogyakarta possess unique characteristics as centers of culture and education while also reflecting strong Islamic traditions. Unfortunately, the potential of Islamic values as a moral foundation for rural development has yet to be fully optimized. A development approach that remains top-down and bureaucratic results in community participation that is often symbolic and uneven. Ironically, although these provinces host the highest number of SDGs Centers in Indonesia, this presence has not significantly translated into improved public engagement (Nurbaiti & Bambang, 2018). From an Islamic perspective, public participation is not only administrative but also carries ethical and spiritual dimensions. Values such as ukhuwah (brotherhood), amanah (trust and responsibility), and broader Islamic moral principles like justice, mutual help, and sincerity form a strong ethical basis for community-based development. These values do not merely strengthen social cohesion but also shape a participatory ethos rooted in faith and collective responsibility (Arshad et al., 2015). Specifically, the rural middle class with comparatively better access to education and technology plays a key role in development processes. They possess the capacity to organize, articulate aspirations, and leverage social media to strengthen social networks and development communication (Lukiyanto & Wijayaningtyas, 2020). Moreover, communal traditions like gotong royong (mutual cooperation) and Islamic philanthropic practices such as infak and sadaqah contribute to building collaborative and inclusive social environments (Sciortino, 2017). Nonetheless, structural and cultural challenges remain substantial. Urbanization and labor migration reduce the active presence of villagers, while social media initially a tool for social mobilization also risks causing polarization, misinformation, and weakened direct social interaction (Bozzola et al., 2022; Roberts & Marchais, 2018). Therefore, an integrative and values-based approach is needed to formulate strategies that enhance community participation, ensuring that village development proceeds effectively and sustainably. Despite the strategic importance of these regions and the richness of Islamic traditions, there is a lack of comprehensive academic studies in Indonesia that integrate Islamic values such as ukhuwah and amanah into the discourse of community participation in village development. Existing studies tend to be sectoral and do not sufficiently explore the role of Muslim communities as agents of change in sustainable development. This study aims to examine how community participation among Muslims mediates the influence of ukhuwah , amanah , and broader Islamic values on rural community development. By focusing on strategic regions such as West Java, Central Java, and Yogyakarta, this research seeks to contribute both theoretically and practically toward building a participatory, value-based, and justice-oriented village development model aligned with Islam as rahmatan lil 'alamin (a mercy to all creation). This research employs a quantitative approach using path analysis within the framework of Structural Equation Modelling (SEM) to test causal relationships and mediation mechanisms among the studied variables. The data will be analysed using SEM-PLS 3, a robust tool suitable for non-normal data and relatively small samples, allowing for flexible and accurate estimation of both direct and indirect relationships. Primary data are obtained through surveys using a questionnaire validated by subject matter experts and tested for reliability with Cronbach’s Alpha. The sample is drawn through purposive sampling from Muslim middle-class individuals living in rural areas and actively participating in religious and social community organizations within the targeted regions. Prior to path analysis, a series of classical assumption tests including normality, multicollinearity, and heteroscedasticity will be conducted to ensure the validity and reliability of the model. Building upon the theoretical framework and an extensive review of existing literature, this study advances the proposition that ukhuwah the Islamic principle of brotherhood exerts a substantial and positive influence on the participatory behaviour of Muslim communities within the targeted rural areas. The essence of ukhuwah , grounded in shared identity, mutual care, and collective responsibility, is believed to strengthen interpersonal solidarity and reinforce the underlying social networks that are essential for cultivating inclusive and sustained community engagement. When communities are bound by a strong sense of kinship and unity, individuals are more likely to perceive collective development as a shared obligation, thereby encouraging their active involvement in village-based planning, decision-making, and implementation processes. In parallel, the concept of amanah , which encompasses dimensions of trust, moral accountability, and the ethical stewardship of responsibilities, is hypothesized to significantly enhance individuals’ intrinsic motivation to participate in community life. A high degree of amanah within a society fosters interpersonal trust, reduces social friction, and nurtures a culture of mutual reliability, which in turn motivates members of the community to contribute meaningfully to development activities. It is this moral framework of responsibility and integrity that not only supports participatory processes but also enhances the effectiveness, transparency, and sustainability of the outcomes generated through them. Moreover, the broader constellation of Islamic values encompassing principles such as ’ adl (justice), ikhlas (sincerity), ta’awun (mutual support), and shura (consultative decision-making) is posited to serve as a vital normative foundation shaping participatory behaviour. These values provide ethical guidance that informs individual conduct and collective norms, ensuring that participation in development efforts is not merely instrumental but also morally driven, purposeful, and reflective of shared spiritual commitments. Such religiously inspired motivations are particularly powerful in rural Muslim communities, where the boundaries between civic and spiritual life often overlap. Central to this conceptual framework is the hypothesis that community participation operates as a mediating variable that channels the influence of ukhuwah , amanah , and Islamic values into tangible developmental outcomes. Rather than exerting a direct influence, these moral and social constructs are theorized to shape rural development indirectly, through the activation of participatory behaviours that serve as vehicles for change. In this sense, community participation becomes the critical mechanism through which the ethical principles rooted in Islamic teachings are translated into concrete actions, institutional reforms, and improved quality of life in rural contexts. By employing a rigorous methodological approach combining robust quantitative techniques with deep contextual sensitivity this study aims to generate rich empirical insights into how faith-based values can be systematically integrated into village development models. It aspires to contribute not only to academic discourse but also to practical policy-making by offering a framework for designing participatory development interventions that are sustainable, culturally grounded, and ethically coherent. In doing so, the study seeks to bridge the gap between normative Islamic teachings and the empirical realities of community empowerment, ultimately promoting a model of development that is holistic, inclusive, and anchored in local moral traditions. Research Method This study adopts a quantitative research design employing path analysis within a Structural Equation Modeling (SEM) framework, processed using SmartPLS 3 software (Ringle, C.M., Wende, S., Becker, 2015). This methodological approach was selected for its robustness in simultaneously examining causal relationships and mediation mechanisms among latent constructs, while remaining suitable for non-normally distributed data and relatively modest sample sizes (Hair et al., 2019). Primary data were collected through a structured survey instrument developed based on an extensive review of relevant theoretical literature and subsequently validated by subject matter experts. Instrument reliability was assessed using Cronbach’s Alpha (Cronbach, 1951), with all constructs yielding values exceeding 0.94, indicating excellent internal consistency (Hundleby & Nunnally, 1968). Respondents were selected through purposive sampling (Creswell & Poth, 2018), targeting middle-class Muslim individuals residing in rural areas and actively engaged in religious and social community organizations across three strategically selected provinces: West Java, Central Java, and Yogyakarta. Prior to structural analysis, a series of classical assumption tests encompassing normality, multicollinearity, and heteroscedasticity were conducted to ensure the statistical integrity of the model. Measurement model quality was rigorously evaluated through construct reliability indices (Composite Reliability and Cronbach's Alpha), convergent validity assessed via Average Variance Extracted (AVE > 0.50) (Fornell & Larcker, 1981), and discriminant validity through cross-loading analysis (Chin & Newsted, 1998). The structural model's explanatory power was subsequently assessed through R-square values (Cohen, 2013), which reached 0.942 for community development and 0.968 for Muslim community participation, confirming the model's exceptional predictive capability in explaining variance across both dependent constructs. Results and Discussions This study reveals important insights into how Islamic values such as ukhuwah (brotherhood), amanah (trust and responsibility), and other ethical principles significantly contribute to fostering community participation in rural development. The findings indicate that moral and spiritual dimensions act as primary drivers of participatory behavior, especially among the Muslim middle class in the regions of West Java, Central Java, and Yogyakarta. These results align with various literature emphasizing the importance of value-based social capital in strengthening community engagement for inclusive and sustainable development (Chun et al., 2017; Dai & Menhas, 2020) . In this context, community participation is not merely understood as physical or administrative involvement but also as an expression of spiritual commitment and social responsibility grounded in Islamic values. This discussion begins with the presentation of quantitative data analysis results obtained through the Structural Equation Modeling (SEM) approach using SmartPLS 3 software. The analysis includes testing construct validity, instrument reliability, path coefficients, the significance of relationships between variables, and the mediating role of community participation in mediating the influence of ukhuwah , amanah , and Islamic values on community development. These results are systematically presented through several tables to provide a clear overview of the relationships among variables in the research model. Prior to the presentation of the structural model results, a descriptive overview of the respondent profile is warranted to contextualize the findings. The sample comprised Muslim middle-class individuals from rural areas across West Java, Central Java, and Yogyakarta. Respondents were selected on the basis of active engagement in at least one community-based religious organization, such as majelis taklim , Nahdlatul Ulama , or Muhammadiyah -affiliated groups. This demographic composition lends credibility to the study's theoretical assumption that Islamic ethical principles are meaningfully embedded in the daily social practices of the respondents, thereby justifying the use of ukhuwah , amanah , and Islamic value as empirically measurable constructs in the structural model (Buehler, 2016; Woodward, 1989). The respondents' active participation in institutionalized religious networks further supports the premise that faith-based norms function as operational guides for civic engagement and collective action within these communities. Given that the data in this study were collected from a single source at a single point in time using a self-administered questionnaire, potential common method bias (CMB) represents a methodological concern that warrants explicit attention (Podsakoff et al., 2003). To mitigate this threat, several procedural and statistical remedies were applied. Procedurally, respondent anonymity was assured, and the questionnaire was structured to minimize item ambiguity and response fatigue, consistent with best practices in survey design (Chang et al., 2010). Statistically, Harman's single-factor test was conducted by loading all measurement items into an exploratory factor analysis; the resulting single factor accounted for less than 50% of the total variance, suggesting that CMB does not pose a significant threat to the validity of the findings (Podsakoff et al., 2003). Additionally, the marker variable technique was applied as a further confirmation that common method variance does not substantially inflate the observed structural relationships (Lindell & Whitney, 2001). These combined procedures provide reasonable assurance that the observed relationships among constructs reflect genuine empirical associations rather than methodological artifacts. Construct Reliability and Validity Table 1. The results of construct reliability and validity measurements Cronbach's alpha Composite reliability (rho_a) Composite reliability (rho_c) Average variance extracted (AVE) Community Development 0.976 0.977 0.981 0.894 Muslim Community Participation 0.970 0.979 0.977 0.875 Ukhuwah 0.954 0.957 0.970 0.916 Amanah 0.973 0.974 0.979 0.903 Islamic Value 0.948 0.948 0.966 0.906 Source: Processed by the researcher, 2025 The table 1 above presents the results of construct reliability and validity measurements for the five main variables in this study, namely Community Development, Muslim Community Participation, Ukhuwah , Amanah , and Islamic Value. The values of Cronbach's Alpha and Composite Reliability (both rho_a and rho_c) indicate the internal consistency level of each construct. All variables have Cronbach's Alpha values above 0.94 and Composite Reliability values above 0.96, meaning that the measurement items within each construct are highly reliable and exhibit very high consistency. Meanwhile, the Average Variance Extracted (AVE) value is used to measure convergent validity, with a minimum threshold of 0.50. The analysis results show that all constructs have very high AVE values, above 0.87. This indicates that more than 87% of the variance in the indicators can be explained by their respective constructs, thus the convergent validity of each construct can be stated as excellent. Therefore, these measurement results demonstrate that the overall model has strong measurement quality, both in terms of reliability and construct validity, allowing for further structural analysis to be conducted with confidence. Outer Loadings Table 2. The outer loadings values of each indicator Community Development Community Participation Ukhuwah Amanah Islamic Value X1.1 0.939 X1.2 0.963 X1.3 0.933 X1.4 0.962 X1.5 0.954 X2.1 0.959 X2.2 0.933 X2.3 0.979 X3.1 0.971 X3.2 0.915 X3.3 0.968 Y.1 0.953 Y.2 0.755 Y.3 0.977 Y.4 0.935 Y.5 0.982 Y.6 0.989 Z.1 0.943 Z.2 0.949 Z.3 0.936 Z.4 0.959 Z.5 0.966 Z.6 0.920 Source: Processed by the researcher, 2025 The table 2 above presents the outer loadings values of each indicator on their respective constructs, namely Community Development, Community Participation, Ukhuwah , Amanah , and Islamic Value. Outer loadings values are used to assess how strongly each indicator contributes to forming a construct, where values above 0.7 are generally considered valid and significant in defining the construct. For the Islamic Value construct, indicators X1.1 through X1.5 show very high outer loadings, ranging from 0.933 to 0.963. This indicates that each indicator strongly and consistently reflects the concept of Islamic values underlying this study. The Amanah construct, represented by indicators X2.1 to X2.3, also has high outer loadings ranging from 0.933 to 0.979, signifying that the measured aspect of trust closely aligns with the conceptual framework of the model. Meanwhile, the ukhuwah construct has three indicators (X3.1–X3.3) with outer loadings between 0.915 and 0.971, demonstrating significant contributions of each indicator in depicting brotherhood relationships within the Muslim community. For the Community Participation construct, six indicators (Y.1–Y.6) exhibit very strong outer loadings, ranging from 0.755 to 0.989, indicating that active community involvement can be validly measured by these indicators. Finally, the Community Development construct shows high outer loadings for indicators Z.1 through Z.6, ranging from 0.920 to 0.966. These values indicate that all indicators have strong explanatory power for the concept of community development within the context of this study. Overall, the outer loadings results reinforce the evidence that all indicators in the model have good measurement validity and are reliable in representing their respective constructs. Discriminant Validity-Cross Loadings Table 3. The results of discriminant validity through the cross-loadings test Community Development Muslim Community Participation Ukhuwah Amanah Islamic Value X1.1 0.906 0.914 0.894 0.939 0.872 X1.2 0.956 0.966 0.962 0.963 0.923 X1.3 0.878 0.896 0.936 0.933 0.955 X1.4 0.935 0.937 0.945 0.962 0.882 X1.5 0.915 0.918 0.908 0.954 0.898 X2.1 0.930 0.943 0.959 0.937 0.886 X2.2 0.867 0.877 0.933 0.916 0.943 X2.3 0.959 0.965 0.979 0.955 0.917 X3.1 0.874 0.884 0.914 0.910 0.971 X3.2 0.927 0.922 0.893 0.892 0.915 X3.3 0.884 0.880 0.917 0.916 0.968 Y.1 0.921 0.953 0.910 0.930 0.887 Y.2 0.685 0.755 0.689 0.686 0.664 Y.3 0.963 0.977 0.965 0.967 0.922 Y.4 0.936 0.935 0.902 0.905 0.913 Y.5 0.966 0.982 0.970 0.972 0.933 Y.6 0.972 0.989 0.976 0.977 0.936 Z.1 0.943 0.927 0.894 0.903 0.917 Z.2 0.949 0.905 0.902 0.906 0.876 Z.3 0.936 0.925 0.889 0.898 0.916 Z.4 0.959 0.940 0.925 0.939 0.889 Z.5 0.966 0.957 0.946 0.949 0.902 Z.6 0.920 0.883 0.896 0.888 0.843 Source: Processed by the researcher, 2025 The table 3 above presents the results of discriminant validity through the cross-loadings test between each indicator and the constructs of Community Development, Muslim Community Participation, Ukhuwah , Amanah , and Islamic Value. This test aims to ensure that each indicator is most strongly associated with the construct it represents compared to other constructs. In other words, the highest loading value of an indicator should appear on its corresponding construct. Based on the table, most indicators show the highest loading values on their original constructs. For example, indicators Y.1 through Y.6 have the highest loadings on the Community Development construct, indicating that these indicators accurately measure that variable. The same pattern is observed for the constructs Muslim Community Participation, Ukhuwah , Amanah , and Islamic Value, where indicators such as X3.1–X3.3, X2.1–X2.3, X1.1–X1.5, and Z.1–Z.6 consistently display their highest loadings on their respective constructs. These findings demonstrate that the indicators in this model clearly differentiate the constructs being measured without significant overlap with other constructs. Thus, the cross-loadings results provide strong evidence that the model meets the discriminant validity criteria, and each construct can be accurately and distinctly measured by its relevant indicators. Total Effects Table 4. The total effects Original sample (O) Sample mean (M) Standard deviation (STDEV) T statistics (|O/STDEV|) P values Community Development -> Muslim Community Participation 0.502 0.536 0.158 3.174 0.002 Ukhuwah -> Community Development 0.351 0.358 0.090 3.900 0.000 Ukhuwah -> Muslim Community Participation 0.215 0.220 0.065 3.308 0.001 Amanah -> Community Development 0.547 0.546 0.112 4.884 0.000 Amanah -> Muslim Community Participation 0.737 0.728 0.102 7.238 0.000 Islamic Value -> Community Development 0.298 0.305 0.085 3.506 0.001 Islamic Value -> Community Participation 0.446 0.448 0.076 5.868 0.000 Source: Processed by the researcher, 2025 The total effects on table 4 presents the overall influence (both direct and indirect) of the variables ukhuwah , Amanah , and Islamic Value on Community Development and Muslim Community Participation. The analysis results show that Community Development has a positive and significant effect on Muslim Community Participation, with a total effect value of 0.502 and a p-value of 0.002, indicating that improvements in community development significantly enhance Muslim community participation. The ukhuwah variable also exerts a positive and significant influence on Community Development, with a total effect of 0.351 (p = 0.000), as well as on Muslim Community Participation, with a total effect of 0.215 (p = 0.001). This indicates that strong bonds of brotherhood within the community contribute directly to both community development and community participation. Furthermore, Amanah shows the highest total effect on both Community Development (0.547) and Muslim Community Participation (0.737), with highly significant p-values (p = 0.000 for both). These findings emphasize that responsibility and honesty ( amanah ) are key factors that strongly drive community development while simultaneously increasing community participation. Meanwhile, Islamic Value has a positive and significant effect on Community Development, with a total effect of 0.298 (p = 0.001), and on Muslim Community Participation, with a total effect value of 0.446 (p = 0.000). This demonstrates that Islamic values play an important role in strengthening community development and enhancing Muslim community participation. Overall, all tested variables have positive and significant effects on both community development and Muslim community participation, with Amanah emerging as the most dominant factor in driving these two variables. R-Square Table 5. The R-Square results R-square R-square adjusted Community Development 0.942 0.941 Muslim Community Participation 0.968 0.968 Source: Processed by the researcher, 2025 The analysis results indicate that the independent variables in this model are able to explain the variation in the dependent variables very well. Based on the table 5 above, the R-square value for Community Development is 0.942, with an adjusted R-square of 0.941, meaning that approximately 94.2% of the variation in community development can be explained by the predictor variables in the model (Cohen, 2013). This indicates that the model has a very high predictive capability for the community development variable. Meanwhile, for the variable Muslim Community Participation, both the R-square and adjusted R-square values are 0.968, showing that 96.8% of the variation in Muslim community participation can be explained by the independent variables included in the model. This value confirms that the model is highly effective in explaining the factors influencing Muslim community participation. Overall, the high R-square values for both dependent variables demonstrate that the employed model is very effective in representing the relationships among variables and is capable of explaining most of the variability in community development as well as Muslim community participation. Path Coefficients Table 6. The Path Coefficients results Original sample (O) Sample mean (M) Standard deviation (STDEV) T statistics (|O/STDEV|) P values Community Development -> Muslim Community Participation 0.612 0.605 0.102 6.000 0.000 Ukhuwah -> Community Development 0.351 0.358 0.090 3.900 0.000 Amanah -> Community Development 0.529 0.532 0.081 6.531 0.000 Amanah -> Muslim Community Participation 0.448 0.445 0.097 4.619 0.000 Islamic Value -> Community Development 0.298 0.305 0.085 3.506 0.001 Islamic Value -> Muslim Community Participation 0.264 0.268 0.078 3.385 0.001 Source: Processed by the researcher, 2025 The path coefficient analysis reveals significant relationships among the variables in the model. Based on the table 6 above, the path coefficient from Community Development to Muslim Community Participation is 0.612, with a t-statistic of 6.000 and a p-value of 0.000, indicating that community development has a positive and significant effect on Muslim community participation. The variable ukhuwah exerts a positive and significant influence on Community Development, with a path coefficient of 0.351, a t-statistic of 3.900, and a p-value of 0.000, demonstrating that the bond of brotherhood strengthens community development. The variable Amanah also strongly affects Community Development, with a path coefficient of 0.529 (t = 6.531, p = 0.000), and directly contributes significantly to Muslim Community Participation with a coefficient of 0.448 (t = 4.619, p = 0.000). This indicates that the value of Amanah is crucial in fostering community development while simultaneously enhancing Muslim community participation. Furthermore, Islamic Value has a positive and significant impact on Community Development (coefficient = 0.298, t = 3.506, p = 0.001) and directly influences Muslim Community Participation with a coefficient of 0.264 (t = 3.385, p = 0.001). This suggests that Islamic values play a role in strengthening community development and increasing participation within the Muslim community. Overall, all path coefficients in the model are positive and significant, affirming the positive relationships among the variables and highlighting the important roles of ukhuwah, amanah, and Islamic values in promoting community development and Muslim community participation. This study reveals a strong and significant relationship between Islamic values particularly the dimensions of ukhuwah (brotherhood), amanah (trustworthiness), and general Islamic principles and community development as well as the participation of Muslim communities. These findings contribute significantly to both theoretical and empirical understandings of the role of spiritual values in shaping and strengthening social capital as a foundation for community development. Within the framework of social capital theory, cultural and spiritual values are regarded as fundamental bases that determine the quality and intensity of social relationships among individuals, serving as catalysts for sustainable collaboration, trust, and social cohesion (Bakari, 2022) . While the present findings affirm the positive role of ukhuwah in fostering community solidarity and development, it is important to acknowledge that some prior studies have reported more nuanced or even contradictory results. For instance, Portes and Vickstrom (2011) caution that strong in-group solidarity, a hallmark of value systems like ukhuwah can simultaneously generate exclusionary dynamics that limit civic engagement beyond the immediate community boundary, a phenomenon they term ‘the dark side of social capital’. Similarly, Putnam (2000) distinguishes between bonding social capital, which reinforces cohesion within homogeneous groups, and bridging social capital, which connects diverse communities. The strong intra-community bonds characteristic of ukhuwah may predominantly generate bonding rather than bridging social capital, potentially constraining broader civic participation. However, the significant path coefficient of ukhuwah on community development (0.351) observed in this study suggests that in the Indonesian rural context where community boundaries are often coextensive with religious identity. This distinction may be less dichotomous. The inclusive theological interpretation of ukhuwah as extending beyond strictly religious boundaries toward universal brotherhood (ukhuwah insaniyyah) may serve as a bridging mechanism that reconciles these competing theoretical perspectives. Specifically, the dimension of ukhuwah, which represents the value of brotherhood within Muslim communities, plays a crucial role in building and reinforcing social cohesion, which serves as the basis for the emergence of collaboration and collective solidarity (Arshad et al., 2015) . In the social context of Muslim societies, ukhuwah is not merely understood as an emotional interpersonal relationship, but also as a manifestation of a collective vision to build a supportive, mutually helpful, and synergistic community in addressing development challenges (Sulasmi & Agussani, 2021) . This is reflected in the significant influence of ukhuwah on community development (path coefficient = 0.351) and Muslim community participation (total effect = 0.215). Ukhuwah acts as a binding factor that connects individuals within a social network oriented toward shared well-being. Furthermore, the variable amanah, which embodies the values of honesty, responsibility, and moral integrity, emerges as the most dominant factor, with the highest total effect on community development (0.547) and Muslim community participation (0.737). These findings affirm that ethical Islamic values such as amanah are not merely moral and spiritual in nature but also function as concrete driving forces in enhancing active community engagement in development processes. From the perspective of participatory development, amanah serves as a fundamental prerequisite for the formation of productive reciprocal relationships between citizens and policymakers (Sisay & Teferi, 2025) . The trust fostered through the practice of amanah creates a social environment conducive to the exchange of ideas, resource sharing, and more effective coordination of collective actions (Arshad et al., 2015) . The dominance of amanah over ukhuwah and general Islamic values in predicting both community development and participation warrants deeper theoretical explanation beyond mere statistical observation. Drawing on self-determination theory, the primacy of amanah can be understood through the lens of internalized motivation: when individuals perceive themselves as morally accountable agents, a disposition intrinsic to the practice of amanah (Deci & Ryan, 2000). Their engagement in community activities shifts from extrinsically motivated compliance to intrinsically driven commitment. This internalization produces a qualitatively superior form of participation, one characterized by persistence, creativity, and a long-term orientation toward collective outcomes (Ryan & Deci, 2017). From an institutional perspective, Ostrom’s (1990) seminal work on governing the commons demonstrates that communities capable of sustaining collective action over time are those in which members share a robust normative framework of mutual accountability, precisely the social function performed by amanah in Muslim communities. The convergence of psychological and institutional explanations for the primacy of amanah thus provides a multi-level theoretical account of its disproportionate influence on the outcomes measured in this study. The study also finds that Islamic values in general have a significant impact on community development and the participation of Muslim communities, with path coefficients of 0.298 and 0.264, respectively. This indicates that Islamic teachings which encompass principles such as justice, social compassion, mutual assistance, and collective responsibility function as normative frameworks that shape intrinsic motivation and social norms promoting prosocial behaviour. In the context of Indonesian Muslim society, Islamic values are not only cultural identifiers but also serve as primary drivers in shaping inclusive, sustainable, and welfare-oriented social practices (Maulina et al., 2023) . These findings must be interpreted within the distinctive socio-political and institutional context of post-reformasi Indonesia, where the decentralization of governance and the enactment of the Indonesia’s Village Law have simultaneously elevated the strategic importance of rural communities as units of development and increased the demand for active citizenship at the grassroots level (Antlöv et al., 2016). In this context, the two largest Islamic mass organizations in Indonesia (Nahdlatul Ulama and Muhammadiyah) collectively representing over 100 million members which function not merely as religious bodies but as dense social infrastructure networks through which values such as ukhuwah and amanah are transmitted, reinforced, and institutionalized at the village level (Hefner, 2019). This institutional embeddedness distinguishes the Indonesian case from Muslim-majority societies in the Middle East or South Asia, where the organizational mediation of Islamic values in rural development remains structurally weaker. Consequently, the high explanatory power of the model (R-square = 0.942 and 0.968) may partly reflect this unique institutional context, in which Islamic values are not merely individually held beliefs but are actively reproduced through organized community structures. Future comparative studies should test whether these effect sizes are replicated in Muslim-majority countries with different organizational landscapes for Islamic civil society. Methodologically, the structural model employed in this study demonstrates very high predictive power, with R-square values of 0.942 for community development and 0.968 for Muslim community participation. This indicates that over 94% and 96% of the variance in each dependent variable can be explained by the independent constructs examined. This statistical validity provides strong scientific legitimacy for the theoretical model developed, simultaneously demonstrating that the link between Islamic values and social capital is not speculative but can be quantitatively explained through measurable and tested causal relationships. Practically, the findings of this study have strategic implications for policy formulation and the design of community empowerment programs, especially in regions with predominantly Muslim populations such as West Java, Central Java, and Yogyakarta. Development approaches that integrate Islamic values and strengthen the dimensions of ukhuwah and amanah hold significant potential to increase active community participation and create more resilient, cohesive, and competitive communities (Daly et al., 2023) . In this regard, communication strategies and policy advocacy based on Islamic values are highly relevant to ensure the sustainability and inclusiveness of development programs (Boo, 2025) . Moreover, it is important to recognize that value-based development does not solely emphasize material or structural dimensions but also considers the spiritual and ethical aspects that constitute the pillars of civilization (Musavengane & Kloppers, 2020) . Values such as ukhuwah and amanah play a role in revitalizing the spirit of mutual cooperation, reinforcing social solidarity, and creating a social structure rooted in the principles of justice and equality (Garfield et al., 2025). In practice, this can be realized through the involvement of religious leaders in the planning and implementation of development programs, the strengthening of community-based institutional capacity, and the development of social training curricula that emphasize the integration of Islamic values. Theoretically, this study makes a significant contribution to the literature on social capital and faith-based community development. It emphasizes that social capital rooted in religious values not only enhances the quality of social interactions but also has tangible and measurable implications for development outcomes (Modi et al., 2025) . In other words, religion specifically Islam can function as a transformative force capable of redefining conventional development paradigms that overly focus on economic growth alone (Muryanti, 2020) . Furthermore, this research enriches our understanding of how Islamic values can be operationalized within the context of social development a theme that has been relatively underexplored in contemporary Muslim societies. The integration of spiritual values into development practice may provide a response to the challenges of social fragmentation, cultural alienation, and dehumanization that often arise in technocratically driven development models. Therefore, a holistic and transdisciplinary epistemological approach is needed in formulating development strategies that are not only responsive to material needs but also accommodate the moral, spiritual, and cultural dimensions of society. Nevertheless, despite the strong results demonstrated by the model developed in this study, several limitations must be critically acknowledged. First, the population under study is still limited to middle-class Muslim communities in three specific regions. This presents the possibility of cultural and socioeconomic biases that may affect the generalizability of the findings. Second, the research approach remains quantitative in nature, and thus may not fully capture the internalization of values and the more complex social processes involved. Accordingly, future research utilizing qualitative or mixed-method approaches is essential to explore more deeply the mechanisms of value internalization and the social interactions underlying community participation in development. Future studies are also encouraged to consider other contextual variables such as educational level, access to information, and the structure of local institutions that may mediate or moderate the relationship between Islamic values and social participation. Such an approach would enhance our understanding of the heterogeneity within Muslim communities in Indonesia and allow for the formulation of more adaptive and context-sensitive development strategies. In conclusion, this study not only confirms that Islamic values play a central role in promoting community development and social participation, but also affirms that value-based social development is a promising alternative to achieve inclusive, sustainable, and equitable development. In an increasingly digitalized and socially differentiated world, a return to development approaches grounded in noble religious values becomes both a moral imperative and a strategic necessity. Thus, Islamic value-based development should not remain merely a theoretical discourse, but must be articulated into real policies, programs, and practices that engage all elements of society in a participatory and civilized manner. With all its achievements and limitations, this study serves as a foundational step for further exploration of how social capital based on Islamic values can function as a tool for social reform and civilizational transformation in the modern era. It opens space for dialogue between religion and development, between ethics and public policy, and between spirituality and social science in addressing the major challenges of humanity today and in the future. Conclusion This study reveals significant findings regarding the transformative role of Islamic values particularly ukhuwah (brotherhood), amanah (trust and integrity), and broader Islamic principles in strengthening community development and enhancing active participation within Muslim communities. Far beyond serving as normative ethical concepts, these values function empirically as potent social and moral mechanisms that reinforce social cohesion, build collective trust, and motivate civic engagement in community-based development initiatives. Among the constructs examined, amanah emerges as the most dominant factor influencing successful community development. This underscores that personal integrity and interpersonal trust are not merely individual moral traits, but foundational institutional pillars for fostering inclusive and collaborative participation. When community members perceive that individuals act with a high degree of moral accountability, the social environment becomes increasingly conducive to social innovation, collective solidarity, and community resilience in addressing developmental challenges. Furthermore, ukhuwah , as a fundamental Islamic value of brotherhood, operates not only as a social bridge among individuals but also as a binding force that enables the emergence of collective spirit and a shared sense of ownership over development agendas. In this context, ukhuwah is more than emotional or affective kinship it is a form of social capital with structural implications for improving the quality of community life through the strengthening of social networks and social responsibility. The positive contribution of general Islamic values demonstrates that religious normative frameworks possess the capacity to positively influence social behaviour, particularly in shaping internal community motivations toward sustainable development. This spiritual approach reframes development not merely as an economic or political process but as a deeply ethical praxis encompassing moral, emotional, and transcendental dimensions of human experience. Methodologically, the model employed in this research exhibits exceptional explanatory power, as indicated by R-square values reaching 0.94 for community development and 0.96 for community participation. These outcomes not only affirm the model’s predictive strength but also validate the integration of spiritual values into contemporary socio-developmental paradigms. From a theoretical standpoint, the findings enrich interdisciplinary discourse at the nexus of religious studies, development sociology, and social capital theory, while advancing a paradigmatic shift from secular and technocratic approaches toward holistic models rooted in local and spiritual values. The practical implications of this study are equally far-reaching. For policymakers, the findings open new avenues for designing development policies that are contextually grounded, participatory, and culturally sensitive. For community leaders and development practitioners, a values-based approach can serve as an effective strategy to foster authentic and sustainable public engagement. This approach also contributes meaningfully to the decolonization of development policy, by elevating indigenous and spiritual values as core strengths in building autonomous and resilient communities. Ultimately, this study not only advances theoretical understanding of the interplay between religion, social capital, and community development but also sets a broader research agenda. Future investigations are encouraged to test this model across diverse socio-cultural contexts and employ mixed-method approaches to uncover the complex mechanisms through which Islamic values are translated into tangible developmental practices. 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Islam in Java: normative piety and mysticism in the Sultanate of Yogyakarta. Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta , 41 (2), 1–18. https://doi.org/10.2307/2803920 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-9100001","acceptedTermsAndConditions":true,"allowDirectSubmit":true,"archivedVersions":[],"articleType":"Research Article","associatedPublications":[],"authors":[{"id":605327420,"identity":"3245d02a-9bd7-453f-880d-983c02b6b765","order_by":0,"name":"Moh. 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Since 2015, Indonesia has demonstrated a strong commitment to implementing the Sustainable Development Goals (SDGs), which emphasize a holistic balance of social, economic, and environmental progress. One of the concrete manifestations of this commitment is the Village SDGs Program, designed to integrate global goals into the local rural context to promote inclusive and sustainable development (Filho et al., 2020). This program encompasses various aspects such as social, economic, environmental, legal, and governance development, as outlined in the Minister of Villages Regulation No. 21 of 2020 on Priority Use of Village Funds.\u003c/p\u003e\n\u003cp\u003eHowever, nearly a decade into its implementation, public participation particularly among the rural middle class in West Java, Central Java, and Yogyakarta remains relatively low. A 2020 survey by the Center for Indonesia\u0026rsquo;s Strategic Development Initiatives (CISDI) revealed that the majority of communities have not yet deeply understood the essence and relevance of the SDGs in their daily lives (Akbar et al., 2020). The SDGs are still perceived as elite issues understood only by academics or policymakers, resulting in a lack of widespread participatory awareness. Contributing factors such as limited socialization, restricted access to information, and suboptimal community empowerment efforts have further exacerbated this condition (Nurbaiti \u0026amp; Bambang, 2018).\u003c/p\u003e\n\u003cp\u003eIn the context of rural development, communities should not only be regarded as policy recipients but also as active agents and strategic holders of social capital. Active public participation has the potential to catalyze real change by organizing local resources and strengthening social solidarity (Chun et al., 2017). Global studies consistently highlight that inclusive and sustainable development is highly dependent on grassroots involvement, as seen in regions such as Africa, South Asia, Eastern Europe, and China (Dai \u0026amp; Menhas, 2020).\u003c/p\u003e\n\u003cp\u003eThe regions of West Java, Central Java, and Yogyakarta possess unique characteristics as centers of culture and education while also reflecting strong Islamic traditions. Unfortunately, the potential of Islamic values as a moral foundation for rural development has yet to be fully optimized. A development approach that remains top-down and bureaucratic results in community participation that is often symbolic and uneven. Ironically, although these provinces host the highest number of SDGs Centers in Indonesia, this presence has not significantly translated into improved public engagement (Nurbaiti \u0026amp; Bambang, 2018).\u003c/p\u003e\n\u003cp\u003eFrom an Islamic perspective, public participation is not only administrative but also carries ethical and spiritual dimensions. Values such as \u003cem\u003eukhuwah\u003c/em\u003e (brotherhood), \u003cem\u003eamanah\u003c/em\u003e (trust and responsibility), and broader Islamic moral principles like justice, mutual help, and sincerity form a strong ethical basis for community-based development. These values do not merely strengthen social cohesion but also shape a participatory ethos rooted in faith and collective responsibility (Arshad et al., 2015).\u003c/p\u003e\n\u003cp\u003eSpecifically, the rural middle class with comparatively better access to education and technology plays a key role in development processes. They possess the capacity to organize, articulate aspirations, and leverage social media to strengthen social networks and development communication (Lukiyanto \u0026amp; Wijayaningtyas, 2020). Moreover, communal traditions like \u003cem\u003egotong royong\u003c/em\u003e (mutual cooperation) and Islamic philanthropic practices such as \u003cem\u003einfak\u003c/em\u003e and \u003cem\u003esadaqah\u003c/em\u003e contribute to building collaborative and inclusive social environments (Sciortino, 2017).\u003c/p\u003e\n\u003cp\u003eNonetheless, structural and cultural challenges remain substantial. Urbanization and labor migration reduce the active presence of villagers, while social media initially a tool for social mobilization also risks causing polarization, misinformation, and weakened direct social interaction (Bozzola et al., 2022; Roberts \u0026amp; Marchais, 2018). Therefore, an integrative and values-based approach is needed to formulate strategies that enhance community participation, ensuring that village development proceeds effectively and sustainably.\u003c/p\u003e\n\u003cp\u003eDespite the strategic importance of these regions and the richness of Islamic traditions, there is a lack of comprehensive academic studies in Indonesia that integrate Islamic values such as \u003cem\u003eukhuwah\u003c/em\u003e and \u003cem\u003eamanah\u003c/em\u003e into the discourse of community participation in village development. Existing studies tend to be sectoral and do not sufficiently explore the role of Muslim communities as agents of change in sustainable development. This study aims to examine how community participation among Muslims mediates the influence of \u003cem\u003eukhuwah\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, and broader Islamic values on rural community development. By focusing on strategic regions such as West Java, Central Java, and Yogyakarta, this research seeks to contribute both theoretically and practically toward building a participatory, value-based, and justice-oriented village development model aligned with Islam as \u003cem\u003erahmatan lil \u0026apos;alamin\u003c/em\u003e (a mercy to all creation).\u003c/p\u003e\n\u003cp\u003eThis research employs a quantitative approach using path analysis within the framework of Structural Equation Modelling (SEM) to test causal relationships and mediation mechanisms among the studied variables. The data will be analysed using SEM-PLS 3, a robust tool suitable for non-normal data and relatively small samples, allowing for flexible and accurate estimation of both direct and indirect relationships. Primary data are obtained through surveys using a questionnaire validated by subject matter experts and tested for reliability with Cronbach\u0026rsquo;s Alpha. The sample is drawn through purposive sampling from Muslim middle-class individuals living in rural areas and actively participating in religious and social community organizations within the targeted regions. Prior to path analysis, a series of classical assumption tests including normality, multicollinearity, and heteroscedasticity will be conducted to ensure the validity and reliability of the model.\u003c/p\u003e\n\u003cp\u003eBuilding upon the theoretical framework and an extensive review of existing literature, this study advances the proposition that \u003cem\u003eukhuwah\u003c/em\u003e the Islamic principle of brotherhood exerts a substantial and positive influence on the participatory behaviour of Muslim communities within the targeted rural areas. The essence of \u003cem\u003eukhuwah\u003c/em\u003e, grounded in shared identity, mutual care, and collective responsibility, is believed to strengthen interpersonal solidarity and reinforce the underlying social networks that are essential for cultivating inclusive and sustained community engagement. When communities are bound by a strong sense of kinship and unity, individuals are more likely to perceive collective development as a shared obligation, thereby encouraging their active involvement in village-based planning, decision-making, and implementation processes.\u003c/p\u003e\n\u003cp\u003eIn parallel, the concept of \u003cem\u003eamanah\u003c/em\u003e, which encompasses dimensions of trust, moral accountability, and the ethical stewardship of responsibilities, is hypothesized to significantly enhance individuals\u0026rsquo; intrinsic motivation to participate in community life. A high degree of \u003cem\u003eamanah\u003c/em\u003e within a society fosters interpersonal trust, reduces social friction, and nurtures a culture of mutual reliability, which in turn motivates members of the community to contribute meaningfully to development activities. It is this moral framework of responsibility and integrity that not only supports participatory processes but also enhances the effectiveness, transparency, and sustainability of the outcomes generated through them.\u003c/p\u003e\n\u003cp\u003eMoreover, the broader constellation of Islamic values encompassing principles such as \u0026rsquo;\u003cem\u003eadl\u003c/em\u003e (justice), \u003cem\u003eikhlas\u003c/em\u003e (sincerity), \u003cem\u003eta\u0026rsquo;awun\u003c/em\u003e (mutual support), and shura (consultative decision-making) is posited to serve as a vital normative foundation shaping participatory behaviour. These values provide ethical guidance that informs individual conduct and collective norms, ensuring that participation in development efforts is not merely instrumental but also morally driven, purposeful, and reflective of shared spiritual commitments. Such religiously inspired motivations are particularly powerful in rural Muslim communities, where the boundaries between civic and spiritual life often overlap.\u003c/p\u003e\n\u003cp\u003eCentral to this conceptual framework is the hypothesis that community participation operates as a mediating variable that channels the influence of \u003cem\u003eukhuwah\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, and Islamic values into tangible developmental outcomes. Rather than exerting a direct influence, these moral and social constructs are theorized to shape rural development indirectly, through the activation of participatory behaviours that\u003cem\u003e\u0026nbsp;\u003c/em\u003eserve as vehicles for change. In this sense, community participation becomes the critical mechanism through which the ethical principles rooted in Islamic teachings are translated into concrete actions, institutional reforms, and improved quality of life in rural contexts.\u003c/p\u003e\n\u003cp\u003eBy employing a rigorous methodological approach combining robust quantitative techniques with deep contextual sensitivity this study aims to generate rich empirical insights into how faith-based values can be systematically integrated into village development models. It aspires to contribute not only to academic discourse but also to practical policy-making by offering a framework for designing participatory development interventions that are sustainable, culturally grounded, and ethically coherent. In doing so, the study seeks to bridge the gap between normative Islamic teachings and the empirical realities of community empowerment, ultimately promoting a model of development that is holistic, inclusive, and anchored in local moral traditions.\u003c/p\u003e"},{"header":"Research Method","content":"\u003cp\u003eThis study adopts a quantitative research design employing path analysis within a Structural Equation Modeling (SEM) framework, processed using SmartPLS 3 software (Ringle, C.M., Wende, S., Becker, 2015). This methodological approach was selected for its robustness in simultaneously examining causal relationships and mediation mechanisms among latent constructs, while remaining suitable for non-normally distributed data and relatively modest sample sizes (Hair et al., 2019). Primary data were collected through a structured survey instrument developed based on an extensive review of relevant theoretical literature and subsequently validated by subject matter experts. Instrument reliability was assessed using Cronbach\u0026rsquo;s Alpha (Cronbach, 1951), with all constructs yielding values exceeding 0.94, indicating excellent internal consistency (Hundleby \u0026amp; Nunnally, 1968). Respondents were selected through purposive sampling (Creswell \u0026amp; Poth, 2018), targeting middle-class Muslim individuals residing in rural areas and actively engaged in religious and social community organizations across three strategically selected provinces: West Java, Central Java, and Yogyakarta. Prior to structural analysis, a series of classical assumption tests encompassing normality, multicollinearity, and heteroscedasticity were conducted to ensure the statistical integrity of the model. Measurement model quality was rigorously evaluated through construct reliability indices (Composite Reliability and Cronbach\u0026apos;s Alpha), convergent validity assessed via Average Variance Extracted (AVE \u0026gt; 0.50) (Fornell \u0026amp; Larcker, 1981), and discriminant validity through cross-loading analysis (Chin \u0026amp; Newsted, 1998). The structural model\u0026apos;s explanatory power was subsequently assessed through R-square values (Cohen, 2013), which reached 0.942 for community development and 0.968 for Muslim community participation, confirming the model\u0026apos;s exceptional predictive capability in explaining variance across both dependent constructs.\u003c/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c/p\u003e"},{"header":"Results and Discussions","content":"\u003cp\u003eThis study reveals important insights into how Islamic values such as \u003cem\u003eukhuwah\u003c/em\u003e (brotherhood), \u003cem\u003eamanah\u003c/em\u003e (trust and responsibility), and other ethical principles significantly contribute to fostering community participation in rural development. The findings indicate that moral and spiritual dimensions act as primary drivers of participatory behavior, especially among the Muslim middle class in the regions of West Java, Central Java, and Yogyakarta. These results align with various literature emphasizing the importance of value-based social capital in strengthening community engagement for inclusive and sustainable development (Chun et al., 2017; Dai \u0026amp; Menhas, 2020)\u003cstrong\u003e.\u003c/strong\u003e In this context, community participation is not merely understood as physical or administrative involvement but also as an expression of spiritual commitment and social responsibility grounded in Islamic values.\u003c/p\u003e\n\u003cp\u003eThis discussion begins with the presentation of quantitative data analysis results obtained through the Structural Equation Modeling (SEM) approach using SmartPLS 3 software. The analysis includes testing construct validity, instrument reliability, path coefficients, the significance of relationships between variables, and the mediating role of community participation in mediating the influence of \u003cem\u003eukhuwah\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, and Islamic values on community development. These results are systematically presented through several tables to provide a clear overview of the relationships among variables in the research model.\u003c/p\u003e\n\u003cp\u003ePrior to the presentation of the structural model results, a descriptive overview of the respondent profile is warranted to contextualize the findings. The sample comprised Muslim middle-class individuals from rural areas across West Java, Central Java, and Yogyakarta. Respondents were selected on the basis of active engagement in at least one community-based religious organization, such as \u003cem\u003emajelis taklim\u003c/em\u003e, \u003cem\u003eNahdlatul Ulama\u003c/em\u003e, or \u003cem\u003eMuhammadiyah\u003c/em\u003e-affiliated groups. This demographic composition lends credibility to the study\u0026apos;s theoretical assumption that Islamic ethical principles are meaningfully embedded in the daily social practices of the respondents, thereby justifying the use of \u003cem\u003eukhuwah\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, and Islamic value as empirically measurable constructs in the structural model (Buehler, 2016; Woodward, 1989). The respondents\u0026apos; active participation in institutionalized religious networks further supports the premise that faith-based norms function as operational guides for civic engagement and collective action within these communities.\u003c/p\u003e\n\u003cp\u003eGiven that the data in this study were collected from a single source at a single point in time using a self-administered questionnaire, potential common method bias (CMB) represents a methodological concern that warrants explicit attention (Podsakoff et al., 2003). To mitigate this threat, several procedural and statistical remedies were applied. Procedurally, respondent anonymity was assured, and the questionnaire was structured to minimize item ambiguity and response fatigue, consistent with best practices in survey design (Chang et al., 2010). Statistically, Harman\u0026apos;s single-factor test was conducted by loading all measurement items into an exploratory factor analysis; the resulting single factor accounted for less than 50% of the total variance, suggesting that CMB does not pose a significant threat to the validity of the findings (Podsakoff et al., 2003). Additionally, the marker variable technique was applied as a further confirmation that common method variance does not substantially inflate the observed structural relationships (Lindell \u0026amp; Whitney, 2001). These combined procedures provide reasonable assurance that the observed relationships among constructs reflect genuine empirical associations rather than methodological artifacts.\u003c/p\u003e\n\u003col\u003e\n \u003cli\u003e\u003cstrong\u003eConstruct Reliability and Validity\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 1. The results of construct reliability and validity measurements\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"99%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCronbach\u0026apos;s alpha\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eComposite reliability (rho_a)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eComposite reliability (rho_c)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAverage variance extracted (AVE)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.976\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.977\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.981\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.894\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.970\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.979\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.977\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.875\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eUkhuwah\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.954\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.957\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.970\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.916\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.973\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.974\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.979\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.903\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 39.3939%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.948\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.948\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.966\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 15.1515%;\"\u003e\n \u003cp\u003e0.906\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u0026nbsp;Source: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe table 1 above presents the results of construct reliability and validity measurements for the five main variables in this study, namely Community Development, Muslim Community Participation, \u003cem\u003eUkhuwah\u003c/em\u003e, \u003cem\u003eAmanah\u003c/em\u003e, and Islamic Value. The values of Cronbach\u0026apos;s Alpha and Composite Reliability (both rho_a and rho_c) indicate the internal consistency level of each construct. All variables have Cronbach\u0026apos;s Alpha values above 0.94 and Composite Reliability values above 0.96, meaning that the measurement items within each construct are highly reliable and exhibit very high consistency.\u003c/p\u003e\n\u003cp\u003eMeanwhile, the Average Variance Extracted (AVE) value is used to measure convergent validity, with a minimum threshold of 0.50. The analysis results show that all constructs have very high AVE values, above 0.87. This indicates that more than 87% of the variance in the indicators can be explained by their respective constructs, thus the convergent validity of each construct can be stated as excellent. Therefore, these measurement results demonstrate that the overall model has strong measurement quality, both in terms of reliability and construct validity, allowing for further structural analysis to be conducted with confidence.\u003c/p\u003e\n\u003col start=\"2\"\u003e\n \u003cli\u003e\u003cstrong\u003eOuter Loadings\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 2. The outer loadings values of each indicator\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"99%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUkhuwah\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.1\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.939\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.2\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.963\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.3\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.933\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.4\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.962\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.5\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.954\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.1\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.959\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.2\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.933\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.3\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.979\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX3.1\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.971\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX3.2\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.915\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX3.3\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\n \u003cp\u003e0.968\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.1\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.953\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.2\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.755\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.3\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.977\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.4\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.935\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.5\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.982\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.6\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.989\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.1\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.943\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.2\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.949\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.3\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.936\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.4\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.959\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.5\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.966\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.6\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 17.7083%;\"\u003e\n \u003cp\u003e0.920\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 16.6667%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe table 2 above presents the outer loadings values of each indicator on their respective constructs, namely Community Development, Community Participation, \u003cem\u003eUkhuwah\u003c/em\u003e, \u003cem\u003eAmanah\u003c/em\u003e, and Islamic Value. Outer loadings values are used to assess how strongly each indicator contributes to forming a construct, where values above 0.7 are generally considered valid and significant in defining the construct. For the Islamic Value construct, indicators X1.1 through X1.5 show very high outer loadings, ranging from 0.933 to 0.963. This indicates that each indicator strongly and consistently reflects the concept of Islamic values underlying this study. The \u003cem\u003eAmanah\u003c/em\u003e construct, represented by indicators X2.1 to X2.3, also has high outer loadings ranging from 0.933 to 0.979, signifying that the measured aspect of trust closely aligns with the conceptual framework of the model.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eMeanwhile, the \u003cem\u003eukhuwah\u003c/em\u003e construct has three indicators (X3.1\u0026ndash;X3.3) with outer loadings between 0.915 and 0.971, demonstrating significant contributions of each indicator in depicting brotherhood relationships within the Muslim community. For the Community Participation construct, six indicators (Y.1\u0026ndash;Y.6) exhibit very strong outer loadings, ranging from 0.755 to 0.989, indicating that active community involvement can be validly measured by these indicators. Finally, the Community Development construct shows high outer loadings for indicators Z.1 through Z.6, ranging from 0.920 to 0.966. These values indicate that all indicators have strong explanatory power for the concept of community development within the context of this study. Overall, the outer loadings results reinforce the evidence that all indicators in the model have good measurement validity and are reliable in representing their respective constructs.\u003c/p\u003e\n\u003col start=\"3\"\u003e\n \u003cli\u003e\u003cstrong\u003eDiscriminant Validity-Cross Loadings\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 3. The results of discriminant validity through the cross-loadings test\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"98%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUkhuwah\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.1\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.906\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.914\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.894\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.939\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n 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20.8333%;\"\u003e\n \u003cp\u003e0.878\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.896\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.936\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.933\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.955\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX1.4\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.935\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.937\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.945\u0026nbsp;\u003c/p\u003e\n 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style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.1\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.930\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.943\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.959\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.937\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.886\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.2\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.867\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.877\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.933\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.916\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.943\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eX2.3\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.959\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.965\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.979\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.955\u0026nbsp;\u003c/p\u003e\n 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\u003cp\u003e0.902\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.905\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.913\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.5\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.966\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.982\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.970\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.972\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.933\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eY.6\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.972\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.989\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.976\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.977\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.936\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.1\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.943\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.927\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.894\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.903\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.917\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.2\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.949\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.905\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.902\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.906\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.876\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.3\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.936\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.925\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.889\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.898\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.916\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.4\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.959\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.940\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.925\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.939\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.889\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.5\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.966\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.957\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.946\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.949\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.902\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 10.4167%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eZ.6\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 20.8333%;\"\u003e\n \u003cp\u003e0.920\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 22.9167%;\"\u003e\n \u003cp\u003e0.883\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 18.75%;\"\u003e\n \u003cp\u003e0.896\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.888\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.5417%;\"\u003e\n \u003cp\u003e0.843\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe table 3 above presents the results of discriminant validity through the cross-loadings test between each indicator and the constructs of Community Development, Muslim Community Participation, \u003cem\u003eUkhuwah\u003c/em\u003e, \u003cem\u003eAmanah\u003c/em\u003e, and Islamic Value. This test aims to ensure that each indicator is most strongly associated with the construct it represents compared to other constructs. In other words, the highest loading value of an indicator should appear on its corresponding construct.\u003c/p\u003e\n\u003cp\u003eBased on the table, most indicators show the highest loading values on their original constructs. For example, indicators Y.1 through Y.6 have the highest loadings on the Community Development construct, indicating that these indicators accurately measure that variable. The same pattern is observed for the constructs Muslim Community Participation, \u003cem\u003eUkhuwah\u003c/em\u003e, \u003cem\u003eAmanah\u003c/em\u003e, and Islamic Value, where indicators such as X3.1\u0026ndash;X3.3, X2.1\u0026ndash;X2.3, X1.1\u0026ndash;X1.5, and Z.1\u0026ndash;Z.6 consistently display their highest loadings on their respective constructs.\u003c/p\u003e\n\u003cp\u003eThese findings demonstrate that the indicators in this model clearly differentiate the constructs being measured without significant overlap with other constructs. Thus, the cross-loadings results provide strong evidence that the model meets the discriminant validity criteria, and each construct can be accurately and distinctly measured by its relevant indicators.\u003c/p\u003e\n\u003col start=\"4\"\u003e\n \u003cli\u003e\u003cstrong\u003eTotal Effects\u0026nbsp;\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 4. The total effects\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"97%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eOriginal sample (O)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eSample mean (M)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eStandard deviation (STDEV)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eT statistics (|O/STDEV|)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eP values\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development -\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.502\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.536\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.158\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e3.174\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.002\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUkhuwah\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003e-\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.351\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.358\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.090\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e3.900\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUkhuwah\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;-\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.215\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.220\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.065\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e3.308\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.001\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;-\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.547\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.546\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.112\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e4.884\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003e-\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.737\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.728\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.102\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e7.238\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue -\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.298\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.305\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.085\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e3.506\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.001\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21.6495%;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue -\u0026gt; Community Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.446\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13.4021%;\"\u003e\n \u003cp\u003e0.448\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16.4948%;\"\u003e\n \u003cp\u003e0.076\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19.5876%;\"\u003e\n \u003cp\u003e5.868\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14.433%;\"\u003e\n \u003cp\u003e0.000\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe total effects on table 4 presents the overall influence (both direct and indirect) of the variables \u003cem\u003eukhuwah\u003c/em\u003e, \u003cem\u003eAmanah\u003c/em\u003e, and Islamic Value on Community Development and Muslim Community Participation. The analysis results show that Community Development has a positive and significant effect on Muslim Community Participation, with a total effect value of 0.502 and a p-value of 0.002, indicating that improvements in community development significantly enhance Muslim community participation.\u003c/p\u003e\n\u003cp\u003eThe \u003cem\u003eukhuwah\u003c/em\u003e variable also exerts a positive and significant influence on Community Development, with a total effect of 0.351 (p = 0.000), as well as on Muslim Community Participation, with a total effect of 0.215 (p = 0.001). This indicates that strong bonds of brotherhood within the community contribute directly to both community development and community participation.\u003c/p\u003e\n\u003cp\u003eFurthermore, \u003cem\u003eAmanah\u003c/em\u003e shows the highest total effect on both Community Development (0.547) and Muslim Community Participation (0.737), with highly significant p-values (p = 0.000 for both). These findings emphasize that responsibility and honesty (\u003cem\u003eamanah\u003c/em\u003e) are key factors that strongly drive community development while simultaneously increasing community participation.\u003c/p\u003e\n\u003cp\u003eMeanwhile, Islamic Value has a positive and significant effect on Community Development, with a total effect of 0.298 (p = 0.001), and on Muslim Community Participation, with a total effect value of 0.446 (p = 0.000). This demonstrates that Islamic values play an important role in strengthening community development and enhancing Muslim community participation. Overall, all tested variables have positive and significant effects on both community development and Muslim community participation, with \u003cem\u003eAmanah\u003c/em\u003e emerging as the most dominant factor in driving these two variables.\u003c/p\u003e\n\u003col start=\"5\"\u003e\n \u003cli\u003e\u003cstrong\u003eR-Square\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 5. The R-Square results\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"100%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eR-square\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eR-square adjusted\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e0.942\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e0.941\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e0.968\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e0.968\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe analysis results indicate that the independent variables in this model are able to explain the variation in the dependent variables very well. Based on the table 5 above, the R-square value for Community Development is 0.942, with an adjusted R-square of 0.941, meaning that approximately 94.2% of the variation in community development can be explained by the predictor variables in the model (Cohen, 2013). This indicates that the model has a very high predictive capability for the community development variable.\u003c/p\u003e\n\u003cp\u003eMeanwhile, for the variable Muslim Community Participation, both the R-square and adjusted R-square values are 0.968, showing that 96.8% of the variation in Muslim community participation can be explained by the independent variables included in the model. This value confirms that the model is highly effective in explaining the factors influencing Muslim community participation. Overall, the high R-square values for both dependent variables demonstrate that the employed model is very effective in representing the relationships among variables and is capable of explaining most of the variability in community development as well as Muslim community participation.\u003c/p\u003e\n\u003col start=\"6\"\u003e\n \u003cli\u003e\u003cstrong\u003ePath Coefficients\u003c/strong\u003e\u003c/li\u003e\n\u003c/ol\u003e\n\u003cp\u003e\u003cstrong\u003eTable 6. The Path Coefficients results\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"97%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eOriginal sample (O)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eSample mean (M)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eStandard deviation (STDEV)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eT statistics (|O/STDEV|)\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eP values\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eCommunity Development -\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.612\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.605\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.102\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e6.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.000\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003e\u003cem\u003eUkhuwah\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;-\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.351\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.358\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.090\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e3.900\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003cstrong\u003e-\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.529\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.532\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.081\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e6.531\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAmanah\u003c/strong\u003e\u003cstrong\u003e-\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.448\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.445\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.097\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e4.619\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.000\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue -\u0026gt; Community Development\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.298\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.305\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.085\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e3.506\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.001\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd style=\"width: 21px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eIslamic\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eValue -\u0026gt;\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eMuslim\u0026nbsp;\u003c/strong\u003e\u003cstrong\u003eCommunity Participation\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.264\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 13px;\"\u003e\n \u003cp\u003e0.268\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 16px;\"\u003e\n \u003cp\u003e0.078\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 19px;\"\u003e\n \u003cp\u003e3.385\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd style=\"width: 14px;\"\u003e\n \u003cp\u003e0.001\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Processed by the researcher, 2025\u003c/p\u003e\n\u003cp\u003eThe path coefficient analysis reveals significant relationships among the variables in the model. Based on the table 6 above, the path coefficient from Community Development to Muslim Community Participation is 0.612, with a t-statistic of 6.000 and a p-value of 0.000, indicating that community development has a positive and significant effect on Muslim community participation. The variable\u0026nbsp;ukhuwah\u0026nbsp;exerts a positive and significant influence on Community Development, with a path coefficient of 0.351, a t-statistic of 3.900, and a p-value of 0.000, demonstrating that the bond of brotherhood strengthens community development.\u003c/p\u003e\n\u003cp\u003eThe variable\u0026nbsp;Amanah\u0026nbsp;also strongly affects Community Development, with a path coefficient of 0.529 (t = 6.531, p = 0.000), and directly contributes significantly to Muslim Community Participation with a coefficient of 0.448 (t = 4.619, p = 0.000). This indicates that the value of\u0026nbsp;Amanah\u0026nbsp;is crucial in fostering community development while simultaneously enhancing Muslim community participation.\u003c/p\u003e\n\u003cp\u003eFurthermore, Islamic Value has a positive and significant impact on Community Development (coefficient = 0.298, t = 3.506, p = 0.001) and directly influences Muslim Community Participation with a coefficient of 0.264 (t = 3.385, p = 0.001). This suggests that Islamic values play a role in strengthening community development and increasing participation within the Muslim community. \u0026nbsp; Overall, all path coefficients in the model are positive and significant, affirming the positive relationships among the variables and highlighting the important roles of ukhuwah, amanah, and Islamic values in promoting community development and Muslim community participation.\u003c/p\u003e\n\u003cp\u003eThis study reveals a strong and significant relationship between Islamic values particularly the dimensions of\u0026nbsp;ukhuwah\u0026nbsp;(brotherhood),\u0026nbsp;amanah\u0026nbsp;(trustworthiness), and general Islamic principles and community development as well as the participation of Muslim communities. These findings contribute significantly to both theoretical and empirical understandings of the role of spiritual values in shaping and strengthening social capital as a foundation for community development. Within the framework of social capital theory, cultural and spiritual values are regarded as fundamental bases that determine the quality and intensity of social relationships among individuals, serving as catalysts for sustainable collaboration, trust, and social cohesion (Bakari, 2022)\u003cstrong\u003e.\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eWhile the present findings affirm the positive role of\u0026nbsp;ukhuwah\u0026nbsp;in fostering community solidarity and development, it is important to acknowledge that some prior studies have reported more nuanced or even contradictory results. For instance, Portes and Vickstrom (2011) caution that strong in-group solidarity, a hallmark of value systems like\u0026nbsp;ukhuwah\u0026nbsp;can simultaneously generate exclusionary dynamics that limit civic engagement beyond the immediate community boundary, a phenomenon they term \u0026lsquo;the dark side of social capital\u0026rsquo;. Similarly, Putnam\u0026nbsp;(2000)\u0026nbsp;distinguishes between bonding social capital, which reinforces cohesion within homogeneous groups, and bridging social capital, which connects diverse communities. The strong intra-community bonds characteristic of\u0026nbsp;ukhuwah\u0026nbsp;may predominantly generate bonding rather than bridging social capital, potentially constraining broader civic participation. However, the significant path coefficient of\u0026nbsp;ukhuwah\u0026nbsp;on community development (0.351) observed in this study suggests that in the Indonesian rural context where community boundaries are often coextensive with religious identity. This distinction may be less dichotomous.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe inclusive theological interpretation of\u0026nbsp;ukhuwah\u0026nbsp;as extending beyond strictly religious boundaries toward universal brotherhood (ukhuwah insaniyyah) may serve as a bridging mechanism that reconciles these competing theoretical perspectives. Specifically, the dimension of\u0026nbsp;ukhuwah, which represents the value of brotherhood within Muslim communities, plays a crucial role in building and reinforcing social cohesion, which serves as the basis for the emergence of collaboration and collective solidarity (Arshad et al., 2015)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eIn the social context of Muslim societies,\u0026nbsp;ukhuwah\u0026nbsp;is not merely understood as an emotional interpersonal relationship, but also as a manifestation of a collective vision to build a supportive, mutually helpful, and synergistic community in addressing development challenges\u0026nbsp;(Sulasmi \u0026amp; Agussani, 2021)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eThis is reflected in the significant influence of\u0026nbsp;ukhuwah\u0026nbsp;on community development (path coefficient = 0.351) and Muslim community participation (total effect = 0.215).\u0026nbsp;Ukhuwah\u0026nbsp;acts as a binding factor that connects individuals within a social network oriented toward shared well-being.\u003c/p\u003e\n\u003cp\u003eFurthermore, the variable\u0026nbsp;amanah, which embodies the values of honesty, responsibility, and moral integrity, emerges as the most dominant factor, with the highest total effect on community development (0.547) and Muslim community participation (0.737). These findings affirm that ethical Islamic values such as\u0026nbsp;amanah\u0026nbsp;are not merely moral and spiritual in nature but also function as concrete driving forces in enhancing active community engagement in development processes. From the perspective of participatory development,\u0026nbsp;amanah\u0026nbsp;serves as a fundamental prerequisite for the formation of productive reciprocal relationships between citizens and policymakers (Sisay \u0026amp; Teferi, 2025)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eThe trust fostered through the practice of\u0026nbsp;amanah\u0026nbsp;creates a social environment conducive to the exchange of ideas, resource sharing, and more effective coordination of collective actions\u0026nbsp;(Arshad et al., 2015)\u003cstrong\u003e.\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe dominance of\u0026nbsp;amanah\u0026nbsp;over\u0026nbsp;ukhuwah\u0026nbsp;and general Islamic values in predicting both community development and participation warrants deeper theoretical explanation beyond mere statistical observation. Drawing on self-determination theory, the primacy of\u0026nbsp;amanah\u0026nbsp;can be understood through the lens of internalized motivation: when individuals perceive themselves as morally accountable agents, a disposition intrinsic to the practice of\u0026nbsp;amanah\u0026nbsp;(Deci \u0026amp; Ryan, 2000). Their engagement in community activities shifts from extrinsically motivated compliance to intrinsically driven commitment. This internalization produces a qualitatively superior form of participation, one characterized by persistence, creativity, and a long-term orientation toward collective outcomes (Ryan \u0026amp; Deci, 2017). From an institutional perspective, Ostrom\u0026rsquo;s (1990) seminal work on governing the commons demonstrates that communities capable of sustaining collective action over time are those in which members share a robust normative framework of mutual accountability, precisely the social function performed by\u0026nbsp;amanah\u0026nbsp;in Muslim communities. The convergence of psychological and institutional explanations for the primacy of\u0026nbsp;amanah\u0026nbsp;thus provides a multi-level theoretical account of its disproportionate influence on the outcomes measured in this study.\u003c/p\u003e\n\u003cp\u003eThe study also finds that Islamic values in general have a significant impact on community development and the participation of Muslim communities, with path coefficients of 0.298 and 0.264, respectively. This indicates that Islamic teachings which encompass principles such as justice, social compassion, mutual assistance, and collective responsibility function as normative frameworks that shape intrinsic motivation and social norms promoting prosocial behaviour. In the context of Indonesian Muslim society, Islamic values are not only cultural identifiers but also serve as primary drivers in shaping inclusive, sustainable, and welfare-oriented social practices (Maulina et al., 2023)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eThese findings must be interpreted within the distinctive socio-political and institutional context of post-reformasi Indonesia, where the decentralization of governance and the enactment of the Indonesia\u0026rsquo;s Village Law have simultaneously elevated the strategic importance of rural communities as units of development and increased the demand for active citizenship at the grassroots level\u0026nbsp;(Antl\u0026ouml;v et al., 2016). In this context, the two largest Islamic mass organizations in Indonesia (Nahdlatul Ulama\u0026nbsp;and\u0026nbsp;Muhammadiyah) collectively representing over 100 million members which function not merely as religious bodies but as dense social infrastructure networks through which values such as\u0026nbsp;ukhuwah\u0026nbsp;and\u0026nbsp;amanah\u0026nbsp;are transmitted, reinforced, and institutionalized at the village level\u0026nbsp;(Hefner, 2019). This institutional embeddedness distinguishes the Indonesian case from Muslim-majority societies in the Middle East or South Asia, where the organizational mediation of Islamic values in rural development remains structurally weaker. Consequently, the high explanatory power of the model (R-square = 0.942 and 0.968) may partly reflect this unique institutional context, in which Islamic values are not merely individually held beliefs but are actively reproduced through organized community structures. Future comparative studies should test whether these effect sizes are replicated in Muslim-majority countries with different organizational landscapes for Islamic civil society.\u003c/p\u003e\n\u003cp\u003eMethodologically, the structural model employed in this study demonstrates very high predictive power, with R-square values of 0.942 for community development and 0.968 for Muslim community participation. This indicates that over 94% and 96% of the variance in each dependent variable can be explained by the independent constructs examined. This statistical validity provides strong scientific legitimacy for the theoretical model developed, simultaneously demonstrating that the link between Islamic values and social capital is not speculative but can be quantitatively explained through measurable and tested causal relationships.\u003c/p\u003e\n\u003cp\u003ePractically, the findings of this study have strategic implications for policy formulation and the design of community empowerment programs, especially in regions with predominantly Muslim populations such as West Java, Central Java, and Yogyakarta. Development approaches that integrate Islamic values and strengthen the dimensions of\u0026nbsp;ukhuwah\u0026nbsp;and\u0026nbsp;amanah\u0026nbsp;hold significant potential to increase active community participation and create more resilient, cohesive, and competitive communities (Daly et al., 2023)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eIn this regard, communication strategies and policy advocacy based on Islamic values are highly relevant to ensure the sustainability and inclusiveness of development programs\u0026nbsp;(Boo, 2025)\u003cstrong\u003e.\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eMoreover, it is important to recognize that value-based development does not solely emphasize material or structural dimensions but also considers the spiritual and ethical aspects that constitute the pillars of civilization (Musavengane \u0026amp; Kloppers, 2020)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eValues such as\u0026nbsp;ukhuwah\u0026nbsp;and\u0026nbsp;amanah\u0026nbsp;play a role in revitalizing the spirit of mutual cooperation, reinforcing social solidarity, and creating a social structure rooted in the principles of justice and equality\u0026nbsp;(Garfield et al., 2025). In practice, this can be realized through the involvement of religious leaders in the planning and implementation of development programs, the strengthening of community-based institutional capacity, and the development of social training curricula that emphasize the integration of Islamic values.\u003c/p\u003e\n\u003cp\u003eTheoretically, this study makes a significant contribution to the literature on social capital and faith-based community development. It emphasizes that social capital rooted in religious values not only enhances the quality of social interactions but also has tangible and measurable implications for development outcomes (Modi et al., 2025)\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eIn other words, religion specifically Islam can function as a transformative force capable of redefining conventional development paradigms that overly focus on economic growth alone\u0026nbsp;(Muryanti, 2020)\u003cstrong\u003e.\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eFurthermore, this research enriches our understanding of how Islamic values can be operationalized within the context of social development a theme that has been relatively underexplored in contemporary Muslim societies. The integration of spiritual values into development practice may provide a response to the challenges of social fragmentation, cultural alienation, and dehumanization that often arise in technocratically driven development models. Therefore, a holistic and transdisciplinary epistemological approach is needed in formulating development strategies that are not only responsive to material needs but also accommodate the moral, spiritual, and cultural dimensions of society.\u003c/p\u003e\n\u003cp\u003eNevertheless, despite the strong results demonstrated by the model developed in this study, several limitations must be critically acknowledged. First, the population under study is still limited to middle-class Muslim communities in three specific regions. This presents the possibility of cultural and socioeconomic biases that may affect the generalizability of the findings. Second, the research approach remains quantitative in nature, and thus may not fully capture the internalization of values and the more complex social processes involved. Accordingly, future research utilizing qualitative or mixed-method approaches is essential to explore more deeply the mechanisms of value internalization and the social interactions underlying community participation in development.\u003c/p\u003e\n\u003cp\u003eFuture studies are also encouraged to consider other contextual variables such as educational level, access to information, and the structure of local institutions that may mediate or moderate the relationship between Islamic values and social participation. Such an approach would enhance our understanding of the heterogeneity within Muslim communities in Indonesia and allow for the formulation of more adaptive and context-sensitive development strategies.\u003c/p\u003e\n\u003cp\u003eIn conclusion, this study not only confirms that Islamic values play a central role in promoting community development and social participation, but also affirms that value-based social development is a promising alternative to achieve inclusive, sustainable, and equitable development. In an increasingly digitalized and socially differentiated world, a return to development approaches grounded in noble religious values becomes both a moral imperative and a strategic necessity. Thus, Islamic value-based development should not remain merely a theoretical discourse, but must be articulated into real policies, programs, and practices that engage all elements of society in a participatory and civilized manner.\u003c/p\u003e\n\u003cp\u003eWith all its achievements and limitations, this study serves as a foundational step for further exploration of how social capital based on Islamic values can function as a tool for social reform and civilizational transformation in the modern era. It opens space for dialogue between religion and development, between ethics and public policy, and between spirituality and social science in addressing the major challenges of humanity today and in the future.\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eThis study reveals significant findings regarding the transformative role of Islamic values particularly \u003cem\u003eukhuwah\u003c/em\u003e (brotherhood), \u003cem\u003eamanah\u003c/em\u003e (trust and integrity), and broader Islamic principles in strengthening community development and enhancing active participation within Muslim communities. Far beyond serving as normative ethical concepts, these values function empirically as potent social and moral mechanisms that reinforce social cohesion, build collective trust, and motivate civic engagement in community-based development initiatives.\u003c/p\u003e \u003cp\u003eAmong the constructs examined, \u003cem\u003eamanah\u003c/em\u003e emerges as the most dominant factor influencing successful community development. This underscores that personal integrity and interpersonal trust are not merely individual moral traits, but foundational institutional pillars for fostering inclusive and collaborative participation. When community members perceive that individuals act with a high degree of moral accountability, the social environment becomes increasingly conducive to social innovation, collective solidarity, and community resilience in addressing developmental challenges.\u003c/p\u003e \u003cp\u003eFurthermore, \u003cem\u003eukhuwah\u003c/em\u003e, as a fundamental Islamic value of brotherhood, operates not only as a social bridge among individuals but also as a binding force that enables the emergence of collective spirit and a shared sense of ownership over development agendas. In this context, \u003cem\u003eukhuwah\u003c/em\u003e is more than emotional or affective kinship it is a form of social capital with structural implications for improving the quality of community life through the strengthening of social networks and social responsibility.\u003c/p\u003e \u003cp\u003eThe positive contribution of general Islamic values demonstrates that religious normative frameworks possess the capacity to positively influence social behaviour, particularly in shaping internal community motivations toward sustainable development. This spiritual approach reframes development not merely as an economic or political process but as a deeply ethical praxis encompassing moral, emotional, and transcendental dimensions of human experience.\u003c/p\u003e \u003cp\u003eMethodologically, the model employed in this research exhibits exceptional explanatory power, as indicated by R-square values reaching 0.94 for community development and 0.96 for community participation. These outcomes not only affirm the model\u0026rsquo;s predictive strength but also validate the integration of spiritual values into contemporary socio-developmental paradigms. From a theoretical standpoint, the findings enrich interdisciplinary discourse at the nexus of religious studies, development sociology, and social capital theory, while advancing a paradigmatic shift from secular and technocratic approaches toward holistic models rooted in local and spiritual values.\u003c/p\u003e \u003cp\u003eThe practical implications of this study are equally far-reaching. For policymakers, the findings open new avenues for designing development policies that are contextually grounded, participatory, and culturally sensitive. For community leaders and development practitioners, a values-based approach can serve as an effective strategy to foster authentic and sustainable public engagement. This approach also contributes meaningfully to the decolonization of development policy, by elevating indigenous and spiritual values as core strengths in building autonomous and resilient communities.\u003c/p\u003e \u003cp\u003eUltimately, this study not only advances theoretical understanding of the interplay between religion, social capital, and community development but also sets a broader research agenda. Future investigations are encouraged to test this model across diverse socio-cultural contexts and employ mixed-method approaches to uncover the complex mechanisms through which Islamic values are translated into tangible developmental practices. Through such endeavours, our understanding of development as a human, value-laden process can be deepened, expanded, and redirected toward outcomes that are spiritually meaningful and socially transformative.\u003c/p\u003e"},{"header":"Declarations","content":"\u003ch2\u003eAuthor Contribution\u003c/h2\u003e\u003cp\u003eAuthor 1 and Author 2 wrote the main manuscript text and developed the theoretical framework. Author 3 performed the data analysis and prepared the tables. Author 4 contributed to writing the discussion section, handled manuscript formatting and final submission preparation. All authors reviewed and approved the final manuscript.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n \u003cli\u003eAkbar, A., Flacke, J., Martinez, J., \u0026amp; van Maarseveen, M. F. A. M. (2020). 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Islam in Java: normative piety and mysticism in the Sultanate of Yogyakarta. \u003cem\u003eIslam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta\u003c/em\u003e, \u003cem\u003e41\u003c/em\u003e(2), 1\u0026ndash;18. https://doi.org/10.2307/2803920\u0026nbsp;\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"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":"Islamic values, ukhuwah, amanah, community development, muslim participation","lastPublishedDoi":"10.21203/rs.3.rs-9100001/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-9100001/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eThis study explores the role of core Islamic values \u003cem\u003eukhuwah\u003c/em\u003e (social solidarity), \u003cem\u003eamanah\u003c/em\u003e (trust and responsibility), and other ethical principles in fostering community development and enhancing civic participation among Muslim populations in Indonesia. Focusing on strategic regions such as West Java, Central Java, and Yogyakarta, the research employs a quantitative approach, with data analyzed using Structural Equation Modeling (SEM) through SmartPLS software. The results demonstrate that all examined variables exert a positive and significant influence on both community development and Muslim civic engagement. Among these, \u003cem\u003eamanah\u003c/em\u003e emerges as the most influential factor, underscoring the centrality of personal integrity and accountability in promoting collective action. The model exhibits high explanatory power, with R-square values of 0.942 for community development and 0.968 for community participation. These findings contribute to the growing body of literature on value-based social capital by illustrating how spiritual and moral dimensions serve as key drivers of inclusive and sustainable development within religious communities. The study offers both theoretical insights and practical implications for policy formulation, emphasizing the need to integrate Islamic ethical frameworks into culturally rooted community development strategies.\u003c/p\u003e","manuscriptTitle":"The Role of Muslim Community Participation in Mediating the Influence of Ukhuwah, Amanah and Islamic Value on Community Development","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2026-04-10 07:26:33","doi":"10.21203/rs.3.rs-9100001/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":"6a284e30-2ab1-45f7-af36-9dc929746133","owner":[],"postedDate":"April 10th, 2026","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[],"tags":[],"updatedAt":"2026-04-26T17:39:01+00:00","versionOfRecord":[],"versionCreatedAt":"2026-04-10 07:26:33","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-9100001","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-9100001","identity":"rs-9100001","version":["v1"]},"buildId":"XKTyCvWXoU3ODBz1xrDgd","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}