ICHST
InternationalConventiononHumanity
SustainabilitytTechnology

Research
Article submitted to journal
https://conference.unupasurua.ac.id/index.ph
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Subject Areas:
Community empowerment, human
ethic, Digital Inclusion

Keywords:
Sharia Digital Financial
Inclusion, Self-Regulation,
Sustainable Financial
Management, Household
Resilience

Author for correspondence:

anisahyty@gmail.com

Sharia-compliant Digital
Financial Inclusion and
Self-Regulation: Pillars of
Muslim Household
Financial Resilience
Towards Sustainable
Welfare in Southeast Asia
Anisah Isyraq 1 , Putri Jamilah, SE.Sy., M.E.K 2 , Rika
Septianingsih, S.H.I., M.E3
1.

Universitas Muhammadiyah Riau, Indonesia

2.

Universitas Muhammadiyah Riau, Indonesia

3.

Universitas Muhammadiyah Riau, Indonesia

The background of this research is the global urgency to achieve
sustainable household financial stability and well-being, particularly in
Muslim communities that require access to ethical and inclusive Shariacompliant financial services. Digital transformation has made Shariacompliant Financial Inclusion (SFI) a crucial foundation, which must be
supported by individuals' self-regulation (SRI) capabilities to control
consumption and investment behavior. The primary objective of this study
is to analyze and verify the influence of SFI supported by digital platforms
and SFI on Muslim Household Financial Management (MKRT), as well as to
frame its impact on Sustainable Financial Resilience. This research uses
quantitative methods with a descriptive-associative approach. Data were
collected from 100 Muslim household heads in Pekanbaru, Indonesia, which
serves as a representative case study for the urban population of Southeast
Asia. The research findings show that both the Islamic Finance System
(IKS) (especially those accessed through digital channels) and the Regional
Financial System (RD) have a positive and significant impact on household
financial management (MKRT). Increasing digital access to Sharia services,
combined with strong self-control, has been shown to be key pillars in
building a resilient household financial system. In conclusion, strengthening
digital capabilities and educating about self-regulation are crucial
interventions that can ensure that MKRT contributes to humanitarian
development goals and economic sustainability, in line with Islamic ethical
values in the region.

381

1. INTRODUCTION
The global financial landscape is currently undergoing a massive and unprecedented
transformation driven by rapid digitalization, which has placed financial inclusion at the
absolute forefront of international development agendas to ensure equitable and
sustainable economic growth. In the specific context of Muslim -majority regions, Islamic
financial inclusion represents a significant and necessary paradigm shift, offering ethical,
interest-free, and Sharia-compliant alternatives that align deeply with the religious values
and ontological beliefs of the population (Ozili, 2024; Jin et al., 2024). This global shift
emphasizes that financial inclusion is no longer merely about the technicality of opening
bank accounts or possessing digital wallets; rather, it is about creating a comprehensive
ecosystem where diverse financial needs —particularly those governed by religious
principles—are met with transparency, dignity, and efficiency. The significance of this
study lies in its intensive focus on how these specia lized, value-based financial services
contribute to the overall economic stability and long -term resilience of households. This is
particularly relevant in emerging urban centers like Pekanbaru, where the intersection of
modern fintech acceleration and traditional Islamic values creates a unique, complex socioeconomic dynamic that requires deeper academic scrutiny to understand its impact on
community welfare (Arouri et al., 2025; Jiang, 2024).
Despite the rapid expansion of Islamic banking institutions and the proliferation of Sharia compliant fintech platforms, Muslim households continue to face profound and
multifaceted challenges in managing their daily and long -term finances effectively, often
leading to recurring issues of over-indebtedness and a chronic lack of strategic financial
planning. The primary problem stems from a significant structural disconnect between the
macro-level availability of Sharia-compliant products and the micro-level ability of
individual households to utilize these sophisticated tools for sustainable welfare.
Challenges such as persistently low financial literacy, the seductive and pervasive nature
of digital consumerism facilitated by "buy now pay later" schemes, an d the lack of robust
internal control mechanisms—often categorized as self-regulation—hinder the critical
transition from mere financial access to genuine financial well -being (Kiftiyah, 2022;
Islami, 2022). Furthermore, heightened external economic volatility and global inflation
necessitate a much stronger reliance on internal psychological resilience; however, many
households remain extremely vulnerable because their current financial management
strategies do not adequately incorporate the core Islamic p rinciples of tawazun (balance),
moderation, and strict financial discipline (Isnani et al., 2025; Nandasari, 2021).
Extensive research regarding the intersections of financial management, inclusion, and
behavior has been conducted over the last few years, providing a substantial but
fragmented foundation for this inquiry. Research related to Islamic financial inclusion has
been conducted by Ridha (2023), who focused on the penetration of Sharia agents in
Aceh, yet this work failed to bridge the gap between inclusion and cognitive behavioral
outcomes like self-regulation. Similarly, Islami (2022) examined inclusion among MSMEs
in Duri, but limited the scope to business performance rather than the holistic welfare of
the household unit. Studies on financial management were carried out by Nandasari
(2021), who explored the role of spiritual intelligence, but did not account for the modern
digital accessibility of funds which often bypasses spiritual filters. Isnani et al. (2025)
looked at Muslim household resilience but relied primarily on qualitative perspectives,
leaving a gap for statistical verification of how inclusion impacts resilience. Alexandri
(2024) investigated lifestyle factors and socio-economic status in family finance but largely

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ignored the specific "Islamic" dimension and the religious constraints of the financial
services utilized. Lastly, Kiftiyah (2022) analyzed self-regulation in consumer behavior but
focused narrowly on fashion products and hedonistic tendencies rather than the broader
spectrum of holistic financial management. These studies collectively suffer from a
common theoretical weakness: they treat financial inclusion as a structural variable and
psychological traits as isolated silos, rather than viewing them as an integrated behavioral
system where one facilitates or restricts the other.
The novelty of this research lies in its pioneering integrative approach that synthesizes the
structural-technological aspect of Islamic financial inclusion with the internal psychological cognitive aspect of self-regulation to explain complex financial management behavior.
Unlike the vast majority of previous studies that predominantly focus on external factors
like literacy or internal factors like motivation in isolation, this study argues that effective
financial management is the emergent result of a p owerful synergy between "access"
(inclusion) and "control" (self-regulation). This research introduces a specific, timely focus
on the urban Muslim population of Pekanbaru, a demographic that is increasingly exposed
to sophisticated digital Sharia-based financial products but simultaneously faces intense
consumerist pressure and lifestyle-driven economic demands. By synthesizing these two
distinct domains into a single predictive model, this study provides a more holistic and
realistic model of financial behavior that transcends traditional neo-classical economic
theories. It offers a fresh, multidimensional perspective on how religious -compliant
financial systems interact with human psychology to produce sustainable management
outcomes that are both economically sound and religiously valid (Isnani et al., 2025; Ozili,
2024).
The research gap identified in this study is the glaring lack of empirical evidence connecting
Islamic financial inclusion directly to household financial management through the specific
mediating or moderating lens of self-regulation within a modern, digitally-saturated urban
context. While existing literature frequently suggests that financial inclusion improves
access, there remains a "missing link" or a black box in our understanding of why
households with identical access to Sharia-compliant services exhibit vastly different levels
of financial success and stability. Most contemporary studies (e.g., Ridha, 2023; Islami,
2022) focus almost exclusively on the "supply side" of inclusion —measuring availability,
infrastructure, and access—while neglecting the "demand side" or the internal
psychological regulation required to use those sophisticated services wisely. This research
addresses this critical gap by positioning self-regulation as a decisive internal determinant
that dictates the ultimate effectiveness of external financial inclusion. By doing so, it
provides a more nuanced, behaviorally-informed explanation for the significant variance
in household financial management quality that cannot be explained by access to capital
or financial literacy alone (Kiftiyah, 2022; Alexandri, 2024).
This study is firmly grounded in the Social Cognitive Theory of Self-Regulation, which posits
that individuals are not merely reactive entities to external economic stimuli but are
proactive, self-reflecting agents who monitor, evaluate, and adjust their b ehavior based
on internal standards and goals. In the specific context of financial management, this
theory suggests that having access to Islamic financial tools (Inclusion) provides the
necessary environment, but it is the individual's intricate self -regulatory processes that
translate this access into consistent, disciplined financial practices (Bandura, 1991;
Muraven, 2000). Furthermore, this theoretical framework is enriched and complemented
by the Theory of Planned Behavior, which emphasizes how subjective norms and perceived

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behavioral control—deeply aligned here with Sharia-based ethics—shape the intention and
execution of complex financial decisions. By utilizing these robust, high -level grand
theories, the research moves beyond mere descriptive analysis and provides a scien tifically
grounded, theoretically defensible explanation for why certain behavioral patterns emerge
or fail to emerge in the financial lives of modern Muslim households (Bouffard, 1995;
Muenks, 2017).
The core concepts utilized throughout this study include Islamic Financial Inclusion, Self Regulation, and Sustainable Financial Management, each defined through a contemporary
and culturally sensitive lens. Islamic Financial Inclusion is conceptualized he re not just as
the binary state of bank account ownership, but as the active, meaningful utilization of a
suite of Sharia-compliant services—including digital payments, micro-takaful, and ethical
investments—that facilitate transactions without violating religious prohibitions (Ridha,
2023). Self-regulation is defined as the internal, limited-resource capacity to override
impulsive financial urges, maintain cognitive focus on long-term prosperity, and strictly
adhere to a predetermined budget amidst externa l temptations (Kiftiyah, 2022).
Sustainable Financial Management is viewed as a holistic, value -driven process of planning,
controlling, and evaluating household funds to ensure that current survival needs are met
while simultaneously securing future stability and fulfilling religious obligations such as
Zakat, Infaq, and Sadaqah. These concepts are carefully operationalized to capture the
specific cultural, linguistic, and religious nuances of the Pekanbaru community, ensuring
that the measurement tools used in this quantitative inquiry are both statistically valid and
contextually relevant (Isnani et al., 2025; Alexandri, 2024).
What makes this research particularly compelling and urgent is the dramatic "clash"
between the rapid, often uncritical adoption of Sharia fintech and the increasing
psychological vulnerability of households in a volatile post-pandemic digital economy.
Pekanbaru City serves as an ideal socio-economic laboratory for this study because it
represents a "growing Islamic hub" where traditional Malay-Islamic values of frugality and
community support meet the aggressive pressures of modern urban consumption and
digital marketing. It is fascinating and intellectually vital to investigate whether the "halal"
label of financial products is sufficient to encourage better management through religious
guilt or motivation, or if the burden of financial responsibility falls entirely on the
individual's executive function and self-control. This research is vital because it addresses
a fundamental question of socio-economic survival: in an era where spending is just a
single click away and debt is easily accessible, can religious-based financial inclusion
coupled with strong self-regulation serve as a robust shield against the rising tide of
household bankruptcy, mental stress, and financial precariousness? (Islami, 2022;
Nandasari, 2021; Arouri et al., 2025).
The primary and overriding objective of this research is to rigorously analyze and quantify
the precise impact of Islamic financial inclusion and self-regulation on the financial
management practices of Muslim households in Pekanbaru City. Specifically, th e study
seeks to determine through empirical testing whether increased access to Sharia -compliant
financial services directly leads to more disciplined and sustainable financial behavior, or
if such positive outcomes are more significantly mediated by the household's internal selfregulatory mechanisms. Furthermore, the research aims to provide evidence -based,
practical recommendations for Islamic financial institutions, regulators, and educators to
develop products and programs that do not only offer "access" but also provide behavioral
"nudges" and support systems for better self-management. Ultimately, this study intends

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to contribute to the broader, global goal of building resilient Muslim households that are
financially stable, spiritually grounded, and fully capable of navigating the multifaceted
complexities of the modern global digital economy without compromising the ir religious
integrity (Isnani et al., 2025; Ozili, 2024; Jin et al., 2024).

2. RESEARCH METHOD
The methodological framework of this study is meticulously designed to provide a rigorous
and comprehensive quantitative evaluation of the complex behavioral dynamics within
Muslim households. To visualize the systematic and logical progression of this scientific
inquiry, Figure 1 presents a detailed Research Flowchart, which serves as a navigational
guide outlining the sequential stages from the initial problem identification to the final
dissemination of results.

The research design employed in this study follows a sophisticated quantitative associative
approach, which is specifically and strategically chosen to investigate not only the presence
but also the precise magnitude and direction of the relationship between Islamic financial
inclusion, self-regulation, and financial management behavior. According to contemporary
methodological standards (Isnani et al., 2025), an associative design is ideal when the
objective is to determine how a constellation of independe nt variables—both structural
and psychological—influence a specific dependent outcome within a complex socio economic landscape. This approach allows the researcher to move beyond mere
descriptive statistics, enabling the testing of causal hypotheses and the generalization of
findings from a representative sample to the broader population of Muslim households in
Pekanbaru City. By maintaining a structured, objective, and numerical focus, this design
effectively minimizes subjective bias and provides a mathematically reliable basis for
identifying behavioral trends that align with both social cognitive theory and the ethical
imperatives of Islamic economic principles (Ozili, 2024; Alexandri, 2024; Jiang, 2024).
Data collection is executed through a highly structured and multi-modal survey method,
utilizing both digital platforms and physical questionnaires to gather primary, first -hand

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information from the respondents. This dual-mode distribution strategy is essential in a
diverse urban setting like Pekanbaru to maximize reach, reduce non-response bias, and
ensure that both the tech-savvy younger generations and the more traditional, pap eroriented household heads are adequately represented in the data. The survey items are
carefully designed to capture the nuance, frequency, and qualitative depth of interactions
with Sharia-compliant financial services, as well as the intricate psychological tendencies
toward self-monitoring and impulse control in a consumerist environment. Research by Jin
et al. (2024) suggests that such structured surveys are the most potent tool for capturing
high-fidelity household-level financial data across large urban populations, provided that
the timing, phrasing, and delivery are optimized for cultural sensitivity. Furthermore, the
data collection process adheres to the strictest ethical research protocols, guaranteeing
participant anonymity, data confidentiality, and informed consent, which is particularly
vital given the sensitive and personal nature of household financial habits and religious
practices (Isnani et al., 2025; Ridha, 2023; Gabor, 2017).
The data analysis process utilizes an advanced Multiple Linear Regression model to
rigorously test the statistical significance and predictive power of the relationships between
the variables. This analytical technique is chosen because it allows for a sim ultaneous and
isolated assessment of how Islamic financial inclusion (X1) and self -regulation (X2)
contribute to the variance in the dependent variable, financial management (Y). Before
the final regression is performed, a battery of classical assumption tests—including
normality tests (Kolmogorov-Smirnov), multicollinearity tests (VIF), and heteroscedasticity
tests (Glejser)—are conducted to ensure that the data adheres to the BLUE (Best Linear
Unbiased Estimator) requirements for a valid linear model. As highlighted by Arouri et al.
(2025) and Jiang (2024), utilizing such robust regression models in household -level studies
provides a more precise and actionable understanding of which factor —the external
structural access or the internal psychological strength—holds more decisive weight in
determining long-term sustainable economic outcomes. The analysis is further enriched
by calculating the Coefficient of Determination (R2), which identifies exactly what
percentage of the household's financial management success can be attributed to the
combined influence of inclusion and self-control (Ozili, 2024; Wang, 2013).
The research instrument is a meticulously crafted and pilot-tested questionnaire consisting
of three specialized sections, using a standard 5-point Likert Scale (ranging from 1 =
Strongly Disagree to 5 = Strongly Agree). The indicators for Islamic financial inclusion (X1)
are adapted from the global frameworks of access, usage, and service quality (Ridha,
2023), while self-regulation (X2) indicators focus on the cognitive-behavioral domains of
goal-setting, self-monitoring, and active impulse control (Kiftiyah, 2022). Sustainable
financial management (Y) indicators are specifically tailored to capture the "Islamic"
dimension of finance, including the planning for Zakat, the avoidance of Riba, and the
implementation of halal consumption patterns (Isnani et al., 2025). This instrument
underwent multiple rounds of refinement to ensure that the language is accessible to the
Pekanbaru community while maintaining technical precision. Table 1 provides a
comprehensive and transparent breakdown of the research instrument, detailing the
operationalization of each variable into measurable sub -indicators and specific items.

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Table 1. Comprehensive Research Instrument, Indicators, and Operationalization
Dimension
Sub-Indicators & Items
Total
Target Population
Items
Islamic
Financial
Access & Usage
Availability of Sharia banks, accessibility
12
Muslim
Household
Inclusion (X1)
of mobile Sharia banking, frequency of
Items
Heads in Pekanbaru
digital transactions.
Quality & Trust
Perceived compliance with Sharia,
affordability of transaction fees, trust in
Islamic fintech.
Self-Regulation
Cognitive
Setting clear financial goals, planning
12
Muslim
Household
(X2)
Control
for emergencies, long-term saving
Items
Heads in Pekanbaru
discipline.
Behavioral
Tracking daily expenses, evaluating
Monitoring
budget deviations, resisting impulsive
purchases.
Financial
Implementation
Efficient allocation of funds for
12
Muslim
Household
Management (Y)
Zakat/Infaq, prioritized consumption of
Items
Heads in Pekanbaru
needs over wants.
Evaluation
Monthly review of financial status,
adjustment of spending habits based on
religious values.
Variable

Source: Synthesized and Adapted from Ridha (2023), Kiftiyah (2022), Isnani et
al. (2025), and Alexandri (2024)
The validity and reliability of the research instrument are subjected to rigorous
psychometric testing to ensure that the data collected is both accurate in its measurement
and consistent over time. Validity testing is conducted through the Pearson Product Moment correlation analysis, where each individual item must demonstrate a calculated
correlation value (r-count) that exceeds the critical table value (r-table) at a 0.05 alpha
level to be considered a valid measure of the construct. Concurrently, the in ternal
consistency of the scales is assessed using Cronbach’s Alpha, where a threshold value of
>0.70 is strictly required to confirm that the items within each variable are reliably
measuring the same underlying dimension. Modern methodological literature emphasizes
that these psychometric properties are the bedrock of behavioral science, particularly when
attempting to quantify abstract psychological constructs like self -regulation alongside
concrete economic indicators (Kiftiyah, 2022; Alexandri, 2024; Dharmayanti, 2023). By
ensuring the instrument's high validity and reliability, the research can confidently claim
that any observed relationships between inclusion, regulation, and management are not
artifacts of measurement error but represent real-world behavioral phenomena (Isnani et
al., 2025; Nandasari, 2021).
The subjects of this study are Muslim households residing in Pekanbaru City, a strategically
located and rapidly evolving urban hub in Sumatra, Indonesia, which is characterized by
its deep-rooted Malay-Islamic cultural heritage and its burgeoning digital economy.
Pekanbaru is selected as the primary research site due to the high density of both
traditional and modern Islamic financial institutions, coupled with the unique socioeconomic pressures that urban living places on household budgets (Ginting, 2023). A
sample of 100 respondents is meticulously selected through purposive sampling, a
deliberate non-probability technique where participants are chosen based on specific,
logically-derived criteria: being the primary financial decision -maker in a Muslim
household, maintaining residency in Pekanbaru, and being an active user of at least one
Sharia-compliant financial service. As evidenced in contemporary Indonesian urban

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studies, a sample size of 100 provides the necessary statistical power to detect meaningful
effects in regression models while allowing for the high -quality, controlled data collection
needed to understand the complexities of the Pekanbaru metropolitan area (Islami, 2022;
Isnani et al., 2025; Purwani, 2024).
To facilitate a clear and logical mapping of the entire analytical and inferential process,
Figure 2 illustrates the Research Logic Model, which visually bridges the gap between the
core research questions and the specific statistical techniques used to an swer them.The
Research Logic Model presented in Figure 2 demonstrates the systematic and tiered

Figure 2. Research Logic Model and Analytical Pathway

pathway taken to resolve the study's inquiries, ensuring a tight alignment between
theoretical concepts and empirical testing procedures. Each research question is addressed
by a specific type of analysis designed to first isolate the individual effects of structural
and psychological factors before observing their synergistic and simultaneous impact on
household welfare. As detailed in Table 2, the "Type of Analysis" is custom-tailored to
provide a 360-degree understanding of the behavioral drivers, moving from simple
correlations to complex multivariate predictions.
No
1

2

3

Table 2. Detailed Mapping of Research Questions to Analytical Techniques
Research Question (RQ)
Type of Analysis
Statistical Objective
To what extent does Islamic financial
Simple Linear
To determine the strength
inclusion individually influence the
Regression (X1 ke Y)
of "access" as a primary
financial management of Muslim
driver.
households in Pekanbaru City?
How significantly does self-regulation
Simple Linear
To determine the strength
individually
impact
the
financial
Regression (X2 ke Y)
of "willpower" as a primary
management of Muslim households in
driver.
Pekanbaru City?
How do Islamic financial inclusion and
Multiple Linear
To identify the combined
self-regulation simultaneously influence
Regression (X1, X2 ke
effect and determine which
the financial management of Muslim
Y)
factor is more dominant.
households in Pekanbaru City?

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The intentional mapping of research questions to these specific statistical tests ensures
that the study provides a robust, evidence-based answer to the overarching crisis of
household financial instability identified in the background. By utilizing this m ulti-tiered
analytical approach, the research can accurately pinpoint where the most effective
interventions should occur—whether they should be policy-driven improvements in
external financial infrastructure or education-driven programs to strengthen internal selfregulation. Literature by Ozili (2024), Alexandri (2024), and Dharmayanti (2023) supports
this comprehensive multi-level analysis as it provides a granular view of household
economic behavior that is often missed in broader macro-economic studies. Ultimately,
this rigorous and expanded methodology serves as the essential bridge between the Social
Cognitive Theory and the empirical reality of the Pekanbaru community, ensuring the
scientific integrity, replicability, and practical utility of the study's conclusions (Isnani et
al., 2025; Jin et al., 2024; Ridha, 2023).

3. RESEARCH RESULTS

This chapter presents a comprehensive and substantial exposition of the empirical findings
derived from the investigation into the influence of Fintech Payment and Locus of Control
on Personal Financial Management among Muslim university students in Pekanb aru. The
results are structured hierarchically to address the research problems, providing a deep
dive into quantitative data, qualitative transcripts, and behavioral observations. ///.//.//The
research results are presented through a comprehensive and hier archical structure that
meticulously progresses from descriptive demographic insights to rigorous statistical
inferencing and field-based qualitative evidence. This multi-layered approach is designed
to provide a 360-degree, holistic view of the financial behavior and decision-making
processes of Muslim households in Pekanbaru City, ensuring that every numerical data
point is supported by real-world context and theoretical depth.

Figure 3. Hierarchy of Research Results Presentation and Data Integration

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3.1 Descriptive Profile of Respondents and Field Activities
The descriptive analysis reveals that the majority of respondents in Pekanbaru City are
household heads within the prime productive age range of 25-45 years. This demographic
is critically important as they represent the "digital native" and "digital immig rant" hybrid
generation that is most exposed to the rapid acceleration of Sharia -compliant fintech in
Indonesia. Field observations conducted throughout 2024 indicate a significant and
pervasive trend: while religious affiliation strongly dictates the init ial choice of financial
institutions—with a clear preference for institutions perceived as Riba -free—the actual
day-to-day management of funds remains highly vulnerable to the pressures of urban
consumerism and digital marketing tactics.
During the research, direct and intensive engagement with the community was
documented to ensure absolute data authenticity. This stage involved not just the
distribution of questionnaires, but a series of semi-structured field interactions aimed at
cross-validating the respondents' self-reported financial habits against their actual daily
practices. The engagement revealed that "proximity" to Sharia services is now largely
digital rather than physical, with mobile banking apps replacing traditional bank branches
as the primary touchpoint for household finance.
Profile
Category

Table 3. Summary of Respondent Demographic Profiles and Behavioral Traits
Distribution
Dominant
Implications
for
Financial
(%)
Characteristic
Management

Gender

Male
(65%),
Female (35%)

Predominantly Male
(Household Heads)

Paternalistic
decision-making
dominates long-term planning.

Education

Bachelor's
Degree (52%)

Highly
Educated
Urban Population

High theoretical literacy but often
disconnected from practical self-control.

Sharia Service
Usage

Digital Banking
(78%), Microfinancing
(22%)
Rp 3M - Rp 7M
(60%)

Strong Preference
for Digital Sharia
Fintech

High accessibility increases the frequency
of
both
planned
and
impulsive
transactions.

Middle-Class Urban
Households

Faces the highest pressure to maintain a
certain lifestyle amidst rising costs.

Income Level

often

Source: Field Data Analysis and Primary Survey Results (2024)
Activity in the field was not limited to quantitative distribution; it included a "Financial
Habit Diary" activity where several participants were invited to record their transaction
flows for one week. This allowed the researcher to observe the "gap" between ideal
Islamic financial principles and the reality of urban living. Figure 4 illustrates the
documentation of the field data collection process, highlighting the interaction between
researchers and the typical financial artifacts (ledgers, digital apps , and Sharia agent
points) found within the Pekanbaru Muslim community.

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Figure 4. Documentation and Artifact Evidence of Field Research Activities

3.2 Qualitative Evidence: Interview Transcripts and Behavioral Artifact
Analysis
To add significant depth and a "human face" to the cold numerical data, transcripts from
brief qualitative sessions highlight the intense internal struggle between religious ideals of
qana'ah (contentment) and the practical difficulties of self -regulation in a digital age. The
qualitative data reveals that "Islamic Financial Inclusion" often provides the tools for
Sharia-compliant living, but it does not automatically provide the discipline required to use
those tools wisely. For instance, a conversation between the researcher and a respondent
(Respondent ID: PKU-042), a middle-aged father working in the private sector, revealed
that while "access" is ubiquitous, "control" is a scarce and depleted resource.
Below is a detailed snippet of the interview transcript that reflects the core behavioral
tension identified in this study:
Researcher: "You mentioned using Sharia mobile banking for almost all your daily needs.
In your view, does having this easy, 24/7 access actually help you save more according
to Islamic principles of balance ( tawazun )?"
Respondent (PKU-042): "Honestly, it’s a double-edged sword. I switched to BSI Mobile
because I want my money to be halal, which is a religious obligation. But the app is so
convenient that I get 'Promo' and 'Flash Sale' notifications directly on my lock screen. My
intention is to be frugal and save for the children's education, but my fingers are often
faster than my self-regulation. I see a deal, I know it's halal financing, and I click 'buy'
before I can even think about my monthly budget."
Researcher: "So, would you say the Sharia label or the easy access doesn't automatically
make you a more disciplined manager of your family's wealth?"
Respondent: "Not always. The system is Sharia-compliant, which gives me peace of
mind, but my behavior is still caught in the modern consumerist trap. Sometimes, the ease
of Sharia-based 'Paylater' options makes it even harder to say no, because it feels 'safer'

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than conventional debt."
This qualitative finding is crucial because it aligns with and expands upon the "error"
descriptions found in previous literature (Kiftiyah, 2022; Islami, 2022). These studies
noted that financial inclusion, when not accompanied by a corresponding increase in
internal regulation, often leads to a phenomenon called "Halal-labeled consumerism,"
where religious tools are paradoxically used to facilitate non-essential, hedonistic
spending. Figure 5 presents a "Student-Style" diagnostic analysis of a household ledger
sample collected during the field visit, visually demonstrating the significant "leakage" that
occurs when planned Zakat and savings are bypassed by impulsive, unplanned expenses.

Figure 5. Diagnostic Analysis of Household Financial Ledger (Evidence PKU-Ledger-01)

3.3 Quantitative Findings: Validity, Reliability, and Classical Assumptions
The quantitative results of this study confirm the psychometric robustness and statistical
validity of the research instrument used to measure these complex behavioral constructs.
As outlined in the methodology, validity and reliability tests were conducted on the full
sample of 100 respondents. Table 4 presents the refined statistical outcomes for each
variable dimension, confirming that the indicators for Islamic Financial Inclusion and Self Regulation are not only reliable but also highly consistent across the diverse urban
demographic of Pekanbaru.
Table 4. Comprehensive Results of Validity and Reliability Analysis
Number of
Mean Score
Cronbach's
Statistical Status
Items
(1-5)
Alpha
Islamic
Financial
12
4.12
0.845
Very Reliable / High
Inclusion (X1)
Consistency
Self-Regulation (X2)
12
3.58
0.792
Reliable
/
Moderate
Consistency
Financial
12
3.75
0.811
Reliable
/
High
Management (Y)
Consistency
Variable

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Source: Output SPPS Data Processing and Psychometric Verification (2024)
The discrepancy observed between the high mean score for Inclusion (4.12) and the
significantly lower moderate score for Self-Regulation (3.58) empirically proves the
"Research Gap" identified in the study's introduction: while the infrastructure for Sharia
inclusion is advanced and widely accepted, the internal psychological maturity of the users
has not kept pace. Comparing these findings with the work of Ridha (2023) and Isnani et
al. (2025), it becomes evident that Pekanbaru represents a "high -access, low-control"
environment. This result is further bolstered by the classical assumption tests, where the
normality test (p-value of 0.200 > 0.05) and VIF values (all below 2.5) confirmed that the
data is perfectly suited for linear regression analysis withou t the risk of bias or distorted
coefficients.
3.4 Hypothesis Testing: Multiple Linear Regression and Predictive Analysis
The core empirical contribution of this research lies in the results of the Multiple Linear
Regression analysis, which provides a quantified look at how structural inclusion and
psychological regulation interact to produce financial management outcomes. Th e analysis
reveals a startling and highly significant discovery: while both variables are positive
predictors, the impact of the internal psychological state (Self -Regulation) is
disproportionately higher than the impact of external access (Inclusion).

Variable
/ Model

Table 5. Multiple Linear Regression Coefficients and Significance Levels
Unstandardized B
Std. Error
t-count
Sig. (p-value)
Dominance
Rank

(Constant)

8.412

2.105

3.996

0.000

-

Islamic
Financial
Inclusion (X1)
SelfRegulation
(X2)

0.245

0.082

2.987

0.004

2nd

0.512

0.075

6.826

0.000

1st

Source: Output SPSS Data Processing and Regression Modeling (2024)
The derived regression equation, Financial Management = 8.412 + 0.245 Islamic Financial
Inclusion + 0.512 Self-Regulation, suggests a profound implication for policy and personal
finance. For every single unit of improvement in a household's self -regulatory capacity,
the quality of their financial management improves by 0.512 units —which is more than
double the marginal impact of adding more financial inclusion (0.245). This finding
constitutes a major breakthrough in the field, as it directly challenges th e prevailing
"access-centric" developmental narrative that assumes "more banking access
automatically leads to better lives." Instead, this data provides strong empirical support
for Bandura’s (1991) Social Cognitive Theory and Muraven’s (2000) resource model of
self-control, suggesting that the human "will" is the primary engine of economic discipline.
When contrasted with the findings of Ozili (2024) and Jin et al. (2024), who focused on
the structural benefits of digital tools, this study proves that in the specific cultural context
of Pekanbaru’s Muslim community, "heart-and-mind" regulation is the true prerequisite
for sustainable prosperity.

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3.5 Synthesis of Field Findings and Documented Evidence
In final synthesis, the research activities and data analysis in Pekanbaru provided five
critical, interconnected findings that redefine our understanding of Islamic household
economics.
First, there is a high penetration and social acceptance of Sharia digital banking, making
"access" a baseline rather than a differentiator. Second, there is a visible struggle with
moderate levels of self-control as households navigate the "digital tempta tion" of urban
life. Third, both inclusion and regulation are statistically significant drivers of management,
confirming the theoretical model. Fourth, and most importantly, self -regulation is the
dominant predictor, carrying twice the weight of inclusion. Finally, the research
documented the emergence of "Halal-labeled consumerism," where households feel a
false sense of religious security that leads to over-consumption.
These findings are physically evidenced by the interview transcripts, the diagnostic ledger
analysis (Image 3), and the robust statistical outputs. The total alignment of these results
with the theoretical framework of tawazun (balance) confirms that improving the
economic resilience of Muslim households requires a shift in focus: we must move from
simply building more Sharia apps to building the psychological and spiritual discipline of
the people who use them (Isnani et al., 2025; Kiftiyah, 2022; Alexandri, 2024).

4. DISCUSSION
The findings of this study provide a profound reflection on the shifting landscape of Islamic
household economics in Pekanbaru City, where the rapid expansion of digital Sharia financial
infrastructure has not been fully met by a corresponding maturity in individual psychological
governance. The empirical evidence suggests that while Islamic financial inclusion serves as a
critical structural catalyst, it is the internal mechanism of self-regulation that acts as the primary
determinant of sustainable financial management. This discovery challenges the conventional
"accessibility-first" paradigm often found in development studies, such as the perspectives
shared by Ozili (2024) and Jiang (2024), who emphasized the transformative power of digital
tools in increasing household consumption and welfare. While digital inclusion in Pekanbaru
has indeed removed barriers to entry, this study highlights a critical "agency gap" where easy
access, if not mediated by strong self-control, paradoxically increases financial vulnerability.
Elaborating on the role of Islamic financial inclusion, the positive and significant impact
observed in this research aligns with the findings of Ridha (2023) and Islami (2022), who
argued that the presence of Sharia-compliant services provides a "moral comfort zone" that
encourages Muslim households to engage more formally with the financial system. However,
a deeper critical analysis of the field data reveals that this inclusion is often superficial,
manifested more in "Halal-labeled consumerism" than in strategic wealth building. This reflects
the concerns raised by Dharmayanti (2023) regarding the "digital adaptability" trap, where
households quickly adopt the technology of digital finance but struggle to adapt their longterm sustainability goals to the new speed of transactions. The research suggests that in
Pekanbaru, the availability of Sharia fintech has made spending easier rather than making
saving more disciplined, indicating that inclusion without literacy remains an incomplete
intervention.

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The most transformative dimension of this research lies in the overwhelming dominance of
self-regulation over structural inclusion. The statistical evidence, which shows that selfregulation has more than double the impact of inclusion, necessitates a radical shift in how we
approach financial empowerment in Muslim communities. This result reinforces the
foundational principles of Social Cognitive Theory (Bandura, 1991) and the contemporary
resource model of self-control (Muraven, 2000), while providing a specific Islamic
contextualization of nafs control. Compared to the work of Purwani (2024) on financial
flexibility, this study argues that flexibility without self-regulation leads to "financial leakage."
Critically, the field artifacts—such as the analyzed ledgers showing high impulsive spending
despite Sharia-compliant accounts—serve as a sobering reflection of the limits of external
systems in shaping human behavior.
Reflecting on the implications for household resilience, the findings support the review by
Isnani et al. (2025), which posited that family resilience in Islamic economics is built on the
balance (tawazun) between rights and responsibilities. In the context of Pekanbaru, the
"responsibility" component—embodied here as self-regulation—has been undervalued
compared to the "right" of financial access. The consequences of this imbalance are evident in
the documented struggle with "Paylater" traps, where even Sharia-compliant debt instruments
can become burdensome for households lacking internal discipline. This study critically
observes that the current trajectory of digital Sharia finance may inadvertently foster a culture
of immediate gratification unless integrated with robust self-regulatory training, as suggested
by the error descriptions in Kiftiyah (2022).
Ultimately, the impact of these findings points toward a new synthesis in Islamic financial policy
and education. The research highlights that the success of Muslim household financial
management in urban centers like Pekanbaru depends less on the "shari'ah-ness" of the
product and more on the "shari'ah-ness" of the user's behavior—specifically their ability to
exercise qana'ah and self-control in an era of digital abundance. By comparing these results
with the broader trends of digital inclusion in China and Indonesia (Jiang, 2024; Purwani,
2024), it is clear that the human element remains the ultimate gatekeeper of economic stability.
Therefore, moving forward, the expansion of Islamic financial services must be coupled with
psychological interventions that strengthen the "muscle" of self-regulation, ensuring that the
digital revolution in finance leads to genuine empowerment rather than sophisticated
indebtedness.

5. CONCLUSION
The empirical findings of this research conclude that while Islamic financial inclusion in
Pekanbaru City has reached a high level of penetration through digital Sharia fintech, it
has not yet translated into optimal financial management due to a significa nt "agency
gap," where households possess strong religious motivations but struggle with moderate
self-regulation amidst the pressures of urban digital consumerism. Statistical analysis
confirms that both inclusion and self-regulation are significant predictors of financial
success, yet self-regulation emerges as the dominant force, exerting an influence more
than double that of structural inclusion, which underscores that internal psychological
discipline is far more critical for financial stability than mere institutional access. To address
these behavioral gaps, it is recommended that Islamic financial institutions and

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policymakers transition toward a "behavioral-based inclusion" paradigm that prioritizes
psychological self-regulation training and the development of digital self -monitoring tools
to strengthen internal financial discipline. Furthermore, the academic commu nity should
expand upon these findings through longitudinal or experimental methodologies to
measure the direct impact of self-regulation interventions, while also investigating
moderating variables such as spiritual intelligence to foster a sustainable ec osystem where
advanced Sharia infrastructure meets a disciplined, self-regulated society capable of
achieving genuine falah (success) in the digital age.

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