The Revitalization of Social and Spiritual Capital in the Business

Behavior

Misbahul Munir

Faculty of Economics Universitas Islam Negeri Maulana Malik Ibrahim Malang

Keywords: Social Capital, Spiritual Capital, Business Behavior, Rationality.

Abstract: The objective of research is to reveal local wisdom, values based on social capital and spiritual capital

explored from the teachings of the tarekat of Shidiqiyah to produce high level of self-entrepreneurship spirit.

Research method is qualitative with phenomenological approach. Research has found that high level of self-

entrepreneurship spirit in the organization of the tarekat of Shidiqiyah is closely related to teachings, doctrines

and cultures developed in the tarekat of Shidiqiyah. The demand of riches is met by conducting business

which not only focuses upon the principles of hard work and business management, but also implements the

power of spiritual capital and social capital for the achievement of business success. The organization believes

that pray, good reading/deed, and trust and harmony, are important elements for their business success.

1 INTRODUCTION

The tarekat of Shidiqiyah is a local tarekat which

has been greatly highlighted in recent days. Despite

pro and contra, the tarekat of Shidiqiyah has been

able to spread the teachings in Indonesia and a great

number of followers has enrolled with this

organization in a relatively short time (Adam, 2008).

It is not surprising if many researches are conducted

onto this organization to understand the teachings and

the roles played in educational, social, political and

economical fields. At glance, this phenomenon is

understandable because this tarekat is unique,

especially because the teachings and views about the

world are different from another tarekat (Munir et al,

2012; Munir, 2015a, Munir 2015b)

The distinctive markers of the tarekat of

Shidiqiyah may be seen from the economic behavior

of the followers, mainly when they develop business

units to support the growth of the organization in

Indonesia. Many products have been introduced by

the tarekat of Shidiqiyah such as packaged mineral

water, cigarette (in partnership with HM Sampoerna),

bamboo handicrafts, immersed tea production, and

honey. Different from the understanding of tasawuf

and general tarekat which tends to be fatalistic, the

tarekat of Shidiqiyah blends tasawuf teaching and

capitalism spirit (defined as a seeking for

riches/materials) into a unity of teaching and

behavior.

The effect of being subservient to religious

teaching on capitalistic spirit has been confirmed by

some empirical studies. Protestant teachings in

Calvinist Sect have influenced economic activities of

the followers because they have a specific

culture/teaching which considers hard work as the

mandatory element to achieve spiritual welfare

(Weber, 2003; Pigou, 2017). Religion awareness is

not only a socio-economical reality, but also an

autonomous factor comprising of various behavior

systems (Sudrajat, 1994). However, the teachings and

behavior of the Shidiqiyah order can also be taken to

refute Max Weber's thesis above, since it is believed

that unlike the Protestants (especially Puritan

Calvinist sects), Islam has no theological affinity in

the development of capitalism (Weber, 2003). As

stated by Abdullah (1979), despite the fact that Islam

is believed to be a religion which has a universal

monotheistic theology, Islam is also seen as the

religion of the warring class, which has a tendency to

preserve feudal interest, has stronger orientation

towards social prestige, sultan-oriented, and

patrimonial-bureaucratic. As stated by Djakfar

(2007), Weber also believes that Islam has a tendency

to reject reason and knowledge, especially

technological knowledge.

According to Effendi (2001), the primary reason

why Weber managed to reach that conclusion is the

1444

Munir, M.

The Revitalization of Social and Spiritual Capital in the Business Behavior.

DOI: 10.5220/0009929314441450

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1444-1450

ISBN: 978-989-758-458-9

economic practice among the Muslims which did not

support the growth process of the capitalism as a

whole, especially the sufi practices of Islam with the

zuhud teachings which is anti-worldliness attitude in

their zuhud teaching or the exhortation to forget about

the world and this may have served as the basis for

the above conclusions. Further, Weber also believes

that the Muslims (different from the Protestants) do

not have simplicity, frugality, perseverance or

calculated way of thinking in their economic activity.

In short, the Muslims are considered to be lacking in

Beruf or calling and also lacking in asceticism which

is strongly affiliated with the growth of capitalism.

The Shidiqiyah order has never taken lightly the

worldly matters, and they even give serious attention

to it in order to it so that the material well-being can

facilitate the worship to Allah. Zuhud (asceticism) is

not necessarily an effort to run away from worldly

matters, but the worldly matters are never taken to

heart. Though dealing with worldly matters everyday,

but the heart never falters from Allah swt. The

economic behavior of the members of the Shidiqiyah

order not only goes against Weberian thesis but also

against the assumption of certain people who have

negative opinion against the teachings of tasawuf, and

the institution of tarekat which are so far always

position as the opposite of entrepreneurship or the

ideas which believes that the tasawuf has no similar

points with the spirit of entrepreneurship.

This research is based on the idea that this

economic behavior is a unique feature which is

inspired by a local wisdom in the teachings of

Shidiqiyah order. It is said to be unique in the sense

that the order is a sufi religious organization with its

emphasis on asceticism (zuhud), where this usually

means an effort to limit oneself only to things related

to the cleansing of human soul (takhally), to the

adornment of the self with dzikir (repeated recitation

of certain passage or phrase) and good deeds (tahally)

where this is believed to be a means to gain intimate

knowledge of the One (Dzat) who created the

universe (tajally). This research aims to discover the

rationality behind the values of local wisdom which

is embedded in the teachings of the Shidiqiyah order,

which has stimulated the growth of a strong

entrepreneurship in the organization of the order, to

explain their understanding on the meaning of wealth,

and to explain their business behavior in acquiring

wealth.

2 METHOD

Research method is phenomenological qualitative

with inductive logic. This approach is not an

instrument to look for the data, but to analyze the

ongoing social process and the meaning of fact from

this process. Therefore, the analysis part of this

approach is aimed to understand a process and fact,

and not merely to explain the fact. Research

background is the phenomenon of self-

entrepreneurship spirit in the tarekat of Shidiqiyah.

The organization of the tarekat of Shidiqiyah in

Jombang District is selected as the object of research

because this organization has a distinctive

characteristic which is relevant to the problems of

research. This characteristic includes that the

organization has a strong commitment to develop the

economic sector; and the organization has a strong

commitment to disseminate the teachings of the

tarekat of Shidiqiyah. The subject of research is the

actors (peoples) with direct engagement in the

observed reality, mainly their perception, their

motivation and the benefits they obtain from business

units.

The sample or informants in a qualitative research

(known as internal sampling) is not geared towards

making statistical generalization or simply a

representation of the population, but more towards

theoretical generalization. The sources of data used

here does not represent the population but tend to

represent the information, since its completeness and

depth is largely independent of the amount of data

sources (Bogdan & Taylor, 1993).

In this research, since the determination of sample

or informants is also related to the depth of the

information, then the informants were selected by

purposive sampling. The objective of the analysis in

this research tends to the analysis on the meaning

behind the information, data and process of a social

phenomenon. Based on this objective, then the data

analysis method in this research is the group

performance analysis and individual experience and

institution behavior. Based on the objectives and kind

of analytical method, this research would apply the

following analytical methods: (1) analysis of life

history, (2) case study and (3) focus of group

discussion (FGD).

The Revitalization of Social and Spiritual Capital in the Business Behavior

1445

3 RESULT & DISCUSSION

The economic activities or the business units of

the Shidiqiyah order, as mentioned above, is an

interesting phenomenon for research and study, and

many people are wondering why this religious order

is involved in so many business, while Shidiqiyah as

a tarekat or religious order should give more attention

to spiritual matters and cleansing the soul, but the fact

is that the existence of the many business units has

resulted in an image of rapacious wealth hunter.

Actually, the very nature of Shidiqiyah order as

tarekat with Laailaha Illa Allah (There is no god but

Allah) as its core teaching is the motivating force

behind Shidiqiyah's many business units. The

teaching of Laailaha Illa Allah taught by Kyai

Muchtar (where kyai is a honorific) as the mursyid or

grandmaster of the order does not stop at merely

intoning or chanting (dzikir and wirid) where one

must recite the words in a certain manner for certain

number of times, but the intoning or chanting should

be able to motivate a person to struggle to realize the

meaning of Laailaha illa Allah, or termed as the jihad

fi sabilillah (holy struggle/war), while the struggle fi

sabilillah would certainly require a lot of funding.

The importance of the spirit of Laailaha illa Allah

in business is made possible by its ability to stimulate

heightened motivation and its distinctive output from

the perspective of the members of Shidiqiyah order,

since the wealth obtained by the spirit of Laailaha illa

Allah is not used for personal satisfaction but spent

for the development of Jamiatul Mudzakkirin, that is

for helping the poor and orphan. The business which

is based on the spirit of Laailaha illa Allah actually

has a deep meaning and internal values, that is the

idea that all human life would end in the principle of

tauhid or Laailaha illa Allah (There is no god but

Allah), and therefore there is no purpose in life but for

Allah and Allah is the only goal, and that is the

essence of tauhid. The meaning of tauhid indicates

that all of the life goals for human beings is to worship

Allah (Koran, 51:56) and to none other.

A human being is truly subject and subservient

only to God Almighty and to none other, and not even

to her or his own urges (egoism), since it would taint

one's spirit of tauhid. Therefore, in Al-Quran it has

been written about the kinds of human urges, that is

nafsu amarah (Koran, 12:53), nafsu lawwamah

(Koran, 75:2) and nafsu muthmainnah

(Koran, 89:

27- 28). The nafsu amarah is one which tends to the

acquisition of pleasure and satisfaction of utility in

material terms. The nafsu lawwamah is analogous

with the realization of the soul who is regretful of its

nafsu amarah and therefore has the tendency for good

deeds. While nafsu muthmainnah is the most noble of

the urges, since it reflects the meaning of Laailaha

illa Allah and the divine values within it, that is an

urge (nafsu) which is inspired by a calm and holy

soul.

In the economic context, the levels of nafsu can be

understood as the self interest which has reached the

awareness of tauhid and achieved self perfection. In

this stage, das sein and das sollen are no longer

separate and the economic actions are no longer

intended for the satisfaction of worldly wants but

directed towards the creation of falah, that is

happiness on earth and in the afterlife. Therefore, all

satisfaction of self- interest, for example

maximization of profit and utility, is no longer

dominated by economic and pragmatic logic but it

would also be accompanied by methods of

achievement, goals and usage which is consistent

with the syariah (Hoetoro, 2007). According to

Triyuwono (2006), when the presence of God has

crystallized within a person then the person has truly

reached the peak of awareness, the “Manunggaling

Kawula Gusti”, which would change the person'

behavior with divine framework as a reflection of the

apex of the awareness of Godliness. The divine

framework would incite the presence of God in the

hearts of each individuals, will remain and then

deliver the soul of human beings to be united with the

divine (Manunggaling Kawulo Gusti).

The teaching of Laailaha illah Allah which is

practiced in the Shidiqiyah order seems to be closer

to the teachings of neosufism or modern sufism,

which is a development of the classical tasawuf as

mentioned above, which is generally “keep the

distance” with social world and economic world. The

teachings of neosufism endeavor to internalize the

values of tasawuf in the modern life without rejecting

the material world in human life, and it even has the

tendency to lead to the goals which are consistent

with the principles of Islamic teaching and at the same

time integrate the spiritual values in various aspects

of human life, both social, economic and cultural. The

term “neosufism” itself was first introduced by Fazlur

Rahman in 1979 C.E. in his book Islam and

Modernity and this book has since inspired various

scientific studies including those in economics, for

instance the work of Triyuwono (2006) “Akuntansi

Syariah: Menuju Puncak Kesadaran Ketuhanan

Manunggaling Kawulo Gusti”. In the Shidiqiyah

order, the tauhid sentence, “Lailaiha illah” is

understood not only as a incantation (dzikir or wirid)

which is to be practiced routinely everyday or after

each prayer, but more than than they are sources of

ICRI 2018 - International Conference Recent Innovation

1446

inspiration for all behavior in daily life, including

economic activity and business. The sentence “lailaha

illah” is a spiritual expression which must be united

with the rhythm of daily life and that is the core of the

teaching of “Manunggaling Keimanan dan

Kemanusiaan” which is the basic teaching of

Shidiqiyah order.

The teaching of “Manunggaling Keimanan dan

Kemanusiaan” itself is a reflection of the teachings of

Al-Quran, the surah of Al-Ma'un, verse 1-3 in which

it is written that persons who are untrue in their

religion do not have empathy, social awareness and

are not keen on helping the poor and orphans, though

the person might have a great “understanding” or

“knowledge” of religion and is part of the category of

“practitioner of religion” who practices his or her

religion zealously (hablun minallah). The spiritual

piety is not directly comparable to social piety, and

this is a simple indicator of a person who is untrue in

religion, and therefore it would not be surprising that

in several moments and activities in the Shidiqiyah

order, this verse has become a motto which is always

printed in invitation cards and read in the opening of

each sermon, so that the members of the Shidiqiyah

order do not forget the teachings contained within it.

According to Kyai Muchtar, the leader of the

Shidiqiyah order, the essence of the teaching of

Manunggaling Keimanan dan Kemanusiaan is

actually inseparable from all practice and ritual in

worship which is carried out by an individual, for

instance the prayer (shalat), the fast (puasa) and

others. When Al-Quran says that prayer can prevent

evil and corruption: “Verily the prayers can prevent

evil and corruption” (Koran, 29:45), the prayer is

actually a media for communication and spiritual link

between a servant and his/her God. However, as a

means to create peace and harmony among human

beings, the prayers are also ended with a greeting of

peace (salam), then the greeting of peace is practiced

by turning one's head to the right and left, which bears

the meaning that a person in a prayer must pray for

the blessing and peace for the right side (the good

people) and also to the left side (the bad people),

which are spread all over the earth and interact with

them in searching for blessing.

The Shidiqiyah order also understands that work

and accumulation of wealth is one of the obligations

in religion, both in direct and indirect sense. In direct

sense, as stated by Kyai Muchtar in various sermons

(ceramah pengajian) or as exemplified by the man

himself in various business and products which have

been developed by the Shidiqiyah order, work which

is carried out with true intention due to Laailaha illa

Allah is a form of worship. While in indirect sense, it

means that in order to implement the essence of

Laailaha illa Allah, one would require material

means and wealth in sufficient amount.

The grandmaster (kyai) relates this understanding

with a principle in fiqih which states “mala yatimmu

al -wajibu illa bihi fahuwa waajibun”, meaning that

“an obligation would not be perfect unless the

obligation comes from it being present”. In order to

operationalize the principle, the grandmaster took as

an example the ritual of wudlu. On the other hand,

there are principles in the Al-Quran and in the Sunnah

which are so far being applied by the Shidiqiyah order

to explain the importance of wealth in their life. In Al-

Quran, for instance, there are many verses which

contains the injunction to carry out the jihad fi

sabilillah with our wealth and and our soul. What is

interesting here is that the sentence is ordered in such

a manner than the word amwal (wealth) is placed

before the word anfus (soul). The commandment to

carry out jihad with our wealth is always put before

the commandment to carry out jihad with our soul

(except for Surat al- Taubah: 111) and this is certainly

not devoid of meaning.

Several experts in Islam believe that the majority

of persons would rather fight the jihad with their

wealth rather than with their soul (that is their

personal effort and thinking) and some believe that

jihad with wealth has more emphasis than jihad with

soul. What is clear is that the many calls for jihad with

wealth in the Al-Quran has shown that there is an

emphasis on the idea that “accumulating wealth or

doing business” is a very good as long as it is carried

out with the intention of jihad fi sabilillah (Al-

Kautsar, 2012). The internalization of the meaning of

Laailaha illa Allah in the teaching of Manunggaling

Keimanan dan Kemanusiaan is also capable of

creating the opportunity for the emergence of a

culture of charity, giving and continuous

communication (shilaturahim) or 3S among the

members of the Shidiqiyah order. This is consisten

with the teachings of the eight Vows of Willingness

(Delapan Kesanggupan) of the members of the

Shidiqiyah order, that is: willing to devote oneself

(bakti) to Allah SWT; willing to devote oneself to

Rasulullah SAW; willing to devote oneself to both

parents; to devote oneself to fellow human beings; to

the State; willing to love the Motherland (Tanah Air);

willing to practice the teachings of Shidiqiyah; and

willing to appreciate the importance of time. From the

discovery of meaning in the field, which is acquired

by observation, in-depth observation and other field

data, it can be concluded that the teachings above has

directly and indirectly stimulated a spirit of business

The Revitalization of Social and Spiritual Capital in the Business Behavior

1447

and entrepreneurship in the religious order of

Shidiqiyah.

The internalization of the meaning of Laailaha

illa Allah in the business activities of the Shidiqiyah

order has lent support to the embedded perspective in

sociology of economics, which states that the

rationality of economic actions cannot be separated

from moral values (Nugroho, 2001). This idea is

certainly in direct contradiction with the neoclassical

idea which tends to separate the two (Etzioni, 1992),

since neoclassical paradigm is not only ignoring the

moral dimension but also actively resistant to the

inclusion of moral dimension. In neoclassical

economics, it is emphasized that individual can have

different rank of preferences for a choice but none is

considered to be better than the other. Neoclassical

economics endeavors to discover the mechanisms

(especially price) which can result in the most

efficient allocation of resources, that is the allocation

which can fulfill individual wants the most. However,

neoclassical economics tends to see the will as

something which is centered on self interest of the

individual which is independent of the social values

or altruism, let alone spiritual values (Chapra, 2001).

However, the values are important for individuals

since they are the reason for the individual to exist

and maintain his/herself in fulfilling their own needs

and to maintain the continuity of their business.

However, even Adam Smith himself did not wish

to eradicate morality and religion in economic

activities, and he even supported the social institution

of market, religious community and the enactment of

laws to strengthen self control and charitable

disposition of the mind, since Smith is after all not

just an economist but also a professor of moral

philosophy (Skousen, 2006). The phenomenon of

entrepreneurship in the Shidiqiyah order is a critique

against the thesis in Weber's Protestant Ethic and the

Spirit of Capitalism (Weber, 2003), that unlike the

Protestants (especially the Puritan Calvinist sects),

Islam does not have theological affinity in the

development of business and entrepreneurship, and

moreover, the assumption is based more on the sufi

practices of Islam which tends to emphasize the

disdain of the world, forgetting the world, which then

contributed to the emergence of a fatalist economic

behavior. The inclusion of the moral values of

Laailaha illa Allah in the business activities of

Shidiqiyah order has important implication for the

meaning of wealth in the life of the members of this

religious order but also implies that wealth has not

only economic function but also has spiritual, social,

culture and evangelical (dakwah) value.

In daily practice, Shidiqiyah peoples believe that the

success in pursuing riches or materials is not only

measured by hard work, but also the submission to

“the Guidance or Blessing from Allah SWT”. It

means that all riches and prosperities acquired and

owned by human are not merely coming from it, but

is given from “outsider power”, being aware or not.

Therefore, these peoples use any methods to help

them to afford riches or materials, such as working

hard, praying, keeping silaturahim, implementing

“deed” from Mursyid, and giving alms.

For Shidiqiyah people, working hard is a must

because it is the only way to make an individual

becoming economically self-supported to avoid from

the attitudes of begging or depending on others.

Working hard is also implementing the culture of

Shidiqiyah, called S3, namely sedekah (giving alms),

santunan (giving helps), and silaturahim (preserving

the friendship). Riches are only obtained by working

and exercising the effort firmly to obtain it. The

concept of working hard as the devotion and as the

part of jihad to Shidiqiyah peoples is equivalent to the

concept of “appeal” and “call” in Calvinist Protestant

calling as shown by Weber. Weber’s argument is

rested upon the concept of individual obligation

before God. In other words, the concept of “appeal”

and “call” is to believe that all powers of the world

are given by God and obtaining these powers is a

sacred task. The understanding of this concept makes

profane activities to be filled with religious values.

The most important part of this concept is working as

the sacred task, meaning that working will produce

work ethos that supports capitalistic mentalities such

as satins, wise, diligent, and consciences to manage

the business (Amilda, 2010).

In the tarekat of Shidiqiyah, the concept of working

hard as the devotion and jihad is not automatically

rejecting other powers which are “ghaib” in nature,

such as the power of prayer (pray done by mursyid

and parent), “blessed money”, and “mukjizat power

of alms”. It may differs the tarekat of Shidiqiyah from

Calvinist Protestant teaching because Weber states

that Calvinist capitalism spirit has denied magical

power in the world and abandoned all magical

methods to obtain safety and considering them as

takhayul or superstitious, and also sin. The tarekat of

Shidiqiyah has considered magical methods as the

supporting power toward ikhtiyar and hard work as

required by Islam. It put strong base to eliminate

syirik which is admitting other power other than God

(Al Kautsar, 2010).

In economic perspective, “pray” and “deed” are the

elements to support business, and both are classified

into spiritual capital. This concept initially suggests

due to narrow interpretation of social capital (Zohar

& Marshall, 2005). Although high levels of social

capital can be profitable to company, employee,

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1448

customer and shareholder, this idea still denies a

wider dimension of policy which aims to maintain the

stability of peoples. This wider dimension (stability)

is difficult to produce by a business if it is founded

without spiritual visions. A human must understand

what is human life, what is the goal of human, and

how is to improve this goal.

Therefore, Zohar & Marshall propose a solution by

suggesting spiritual capital. Indeed, spiritual capital is

a capital that can be improved by using resources

within the human soul. This capital is universal and

can generate the spirit of life. The concept of spiritual

capital is not perfect yet because it excludes faith and

religious spirit (religious capital). It only introduces

spiritual capital values in secular economic. Futher, it

is explained that it is rested only on social dimension

or focused only upon humanistic values in social

interaction, but not touching theological dimension of

the direct connection to Khalik as the source of all

spirits (Samdin, 2007).

The teaching of “silaturahim” or preserving the

friendship is always important to business actors,

entrepreneurs, and other “riches seekers”. Trust and

loyalty have not been suddenly produced but built

from mental bonding, sense of acquaintance through

proximity, and respecting to each other. The concept

of silaturahim is an instrument to develop a network

of business behaviors and harmony among the

peoples in the tarekat of Shidiqiyah. In economics,

this concept is social capital. Bourdieu emphasizes

social capital in the aspect of social networks because

it provides individual with access to group resources

such that individuals can enjoy economic benefits. To

Bourdieu, economic benefits can be enjoyed if

individual is repeatedly engaged with the group

(Winter, 2000). In this context, social capital is also

understood as a something instrumental. Therefore,

the harmony with employees and customers is the

essence of trust in this social capital (Booth, 2001).

Social capital is the appearance of social organization

which is made of elements such as networks, norms

and social trust that facilitate the coordination and

mutual cooperation (Putnam, 1995).

Believing that giving alms can bring riches and

materials is strongly advocated by Shidiqiyah

peoples. They do not merely believe, but also do for

self-sensing what they believe. Giving alms and helps

has been their character or culture. They also believe

that peoples who are reluctant to give alms, or who

give less alms, are those with “hardly afforded

riches”, less smooth business, and many problems in

their life. The meaning of giving alms as the

instrument to expel bala (disaster) is quite familiar

with the life of a Moslem. Giving alms is the

alternative to health and disaster insurance because

giving alms periodically is investing the riches to give

protection for the self, family, property and business

(Sutikno, 2011). The giver of alms deserves

protection from Allah SWT and the giver is promised

with “the guarantee of security and comfort”.

Business behavior in the tarekat of Shidiqiyah

enforces embedded perspective in the economic

sociology which says that the rationality of economic

action cannot be separated from moral values. This

perspective remains opposite to neoclassical view

which separates both. Neoclassical paradigm not only

denies, but actively resists moral dimension (Etzioni,

1992). Neoclassical economic insists that individual

must have different rank of preferences in making a

certain choice but no preference is better than others.

Neoclassical economics has attempted to find

mechanisms (including price) to produce the most

efficient allocation of resource, which is the

allocation with the greatest ability to satisfy the

interest of the people. This interest is something

central to the self (individual) and separated from

social (altruism) and spiritual values (Chapra, 2001).

These latter values are important to individual

because those make individual alive to exist and

survive in satisfying their demand or the wellbeing

and sustainability of their business.

4 CONCLUSIONS

The rationality of achieving business success

shall not deny the role of spiritual and social capitals

because the peoples of the tarekat of Shidiqiyah

perceive that the successful business is not merely

determined by economical/financial capital. For

them, successful business is only achievable by

conscious struggle (jihad) to fulfill the “summon” of

Allah SWT because business is also the action of

devotion (ibadah) accompanied by spiritual

approaches (including pray, dzikir, and certain

reading). Strong social bond which involves the

preservation of culture of paying alms and silaturahim

also plays important role for the business. In a wider

context, the internalization of social and spiritual

capitals into the business may be useful for the

development of green business model in the future. A

business shall not be considered as powerful if it is

only supported by financial capital. Indeed, the

involvement of social and spiritual capitals will

produce a stronger business which is resistant to any

disturbances and gives several benefits to the peoples

because it not only relies on high social role but also

grows moral values within the enthusiasm and

orientation of pursuing business goals. Indeed, social

and spiritual capitals are very important to the

existence of a business and also enforcing the capital

structure of business to avoid great dependence

merely on the financial capital strength.

The Revitalization of Social and Spiritual Capital in the Business Behavior

1449

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