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Purpose – Differing opinions about the status of cash waqf are not new among jurists. Several studies have been conducted relating to this issue. This chapter discusses cash waqf from the perspective of certain scholars in Indonesia, the Majelis Ulama Indonesia (MUI, Indonesian Scholars Council) and the scholars of Aceh, and the fatwa (opinion) on cash waqf.

Methodology/approach – Data for this study were collected from interviews and academic literature to reach general and specific conclusions. The study was conducted in Aceh, Indonesia.

Findings – Different views exist on the validity of cash waqf between the MUI and the scholars of Aceh. The MUI has declared that the practice of cash waqf is allowable and valid, while some scholars of Aceh reject it except when the cash is exchanged (istibdal) for permanent assets.

Originality/value – MPU scholars and pondok scholars are not in agreement as to the legality of cash waqf. Pondok scholars reject the practice of cash waqf except if the money is substituted (istibdal) into a fixed asset. This is so even when many other scholars of Aceh ruled that cash waqf is still valid even if it is not converted into a fixed asset.

The study proposes an extended model of the technology acceptance model (TAM) by including Sharia compliance (SC), knowledge of SC and confidence in SC, in addition to perceived usefulness (PU) and perceived ease of use (PEOU). This research aims to investigate its impact on satisfaction, applied in e-banking of Indonesian Islamic banking. Also, the authors study the role of SC, knowledge of SC and confidence in all relationships in TAM in explaining customer satisfaction.

Data collecting in this research is a self-administered survey by sending questionnaires to respondents online via e-mail or WhatsApp. The number of collected data are 300 completed questionnaires. Hypothesis testing and analyses in this research use the multiple linear regression model.

This study finds that SC, knowledge about SC and belief in SC have a significant impact on customer satisfaction of Islamic banks using e-banking. The most important finding in this study is that SC, knowledge about SC and belief in SC significantly moderate the relationship between PU and PEOU with customer satisfaction.

The originality of this research is exploring the role of SC, knowledge of SC and confidence in SC in all relationships, and it is expressed in the original TAM to explain customer satisfaction. This study has never been applied in previous studies, particularly studies of Islamic bank e-banking in Indonesia. This study highlights the importance of SC in the extended TAM, as a distinguishing factor between e-banking provided by Islamic banks and conventional banks, as well as the role of knowledge and confidence in SC. The authors propose policies that will be useful for the improvement of the market share of Islamic banking in Indonesia.

The purpose of this study is to investigate whether Tawarruq Islamic home financing (IHF) products remain untouched and maintain their position as the top IHF product in Malaysia.

The study adopted a qualitative research methodology that included both literature review and content analysis. Firstly, the existing studies and literature were reviewed to compare different types of IHF. The composition of IHF products offered by these Islamic banks was then investigated further to analyse each bank’s progress in IHF from 2015 to 2019. The data were gathered from bank websites, brochures, product disclosure sheets and annual reports.

The findings reveal that around 62.5% of Islamic banks offered Tawarruq for IHF in the year 2020. For the banks that offered Tawarruq, the amount of the financing continued to grow each year. The plausible reason for the preference for Tawarruq was its less risky nature, despite facing numerous operating, legal and Shariah issues.

This study has several limitations, including the fact that it was limited to home financing products only, the methodology used and the research period.

This study aimed to provide beneficial insights into the use of Tawarruq, which has been a source of concern for regulators as well as steps made to reduce its usage in the industry. Islamic banks should be more proactive in developing non-Tawarruq products to enhance product innovation in the market and minimise the heavy reliance on debt-based products.

This study provides useful insights by analysing IHF in depth for each Islamic bank and making recommendations for future research. Specifically, the method facilitated critical discussions and comparisons to previous research findings as to why Tawarruq has remained popular.

This paper aims to investigate how extrinsic and intrinsic religiosity influences the mediator variables, such as consumers’ brand image and materialism in the Indonesian banking sector (e.g. conventional and Islamic). It also examines how mediators influence consumers’ preferences.

The sample consists of 575 bank consumers. The experiment method was used to test the research hypotheses through three studies.

The empirical results indicate that religiosity positively affects consumers' decision-making process, precisely when bank products are based on Islamic principles. Furthermore, consumers' brand image and materialism partially mediate religiosity and consumers’ preferences.

This study was limited to Indonesian bank consumers. Therefore, future study is needed to analyze cross-region.

Bank managers and regulators need to enhance Islamic banks' products and services and the varying principle between conventional banks. They also need to enlighten consumers from the perspective of business and religiosity.

This study contributes to consumers’ behavior literature and the decision-making process of developing and testing a model of religious determinants of consumer preference toward bank products.

The rapid rise of Islamic crypto assets, underpinned by blockchain technology, has introduced a novel dimension to the Islamic financial landscape, raising questions about their potential as safe havens within emerging Islamic economies. However, the opportunities and challenges associated with this phenomenon remain insufficiently explored. In this context, this study aims to empirically investigate the extent to which blockchain technology can establish Islamic crypto assets as safe havens in equity markets within Islamic economies.

This study addresses the need for rigorous empirical analysis to understand the dynamics between Islamic crypto assets and stock markets in emerging Islamic economies, focusing on the transmission of volatility. While the evolving nature of the Islamic financial sector demands reliable data, the reliance on the most available data offers insights into the expected future trends in this emerging field. The research specifically focuses on three essential assets in the Islamic financial portfolio: OneGram Coin and X8XToken, both backed by gold and MRHB DeFi, an Islamic DeFi asset lacking gold backing. These crypto assets are compared with corresponding assets in seven stock markets of emerging Islamic economies. Using daily log returns of the Islamic crypto assets from various sources and seven Islamic stock indices. The data covers the period from December 27, 2021, to December 28, 2022, capturing the fluctuations in Islamic stocks and cryptocurrency markets during the post-COVID-19 era. This research uses advanced econometric techniques, including pairwise dynamic correlation and the DCC GARCH model.

The findings indicate that Islamic crypto assets exhibit distinct characteristics, with lower volatility and low correlations compared to their conventional counterparts in non-Islamic contexts. This outcome suggests that these Islamic crypto assets could potentially serve as safe havens within Islamic stock markets, offering valuable insights for various stakeholders, including investors, governments and policymakers.

The findings are based on a specific set of Islamic crypto assets and may vary with a different selection. Market dynamics can also influence the relationships observed. Nevertheless, the outcomes provide valuable insights for investors, policymakers and researchers interested in the intersection of Islamic finance, cryptocurrency and technology.

In essence, this research not only unveils the potential of Islamic crypto assets as stabilizing forces but also delineates a trajectory for subsequent research endeavours within the realm of emerging Islamic Fintech, elucidating the challenges, opportunities and benefits that lie therein. With a discerning eye on circumventing the pitfalls entrenched within conventional crypto finance, this study contributes to a heightened comprehension of the transformative role that Islamic crypto assets can assume, ultimately enriching the financial resilience of Islamic economies.

This study aims to examine the phenomenon of Fatwā shopping, its effect on consumer trust in Islamic finance products and the need for effective consumer protection regulations in the Islamic finance industry.

The methodology used in this study is qualitative research which draws significantly from relevant regulations on financial consumer protection through analytical method to identify common themes on Fatwā shopping and consumer trust in the relevant literature.

This study finds that the increasing practice of Fatwā shopping through clandestine searches by some Islamic banks to get their new products endorsed by leading Sharī‘ah scholars requires proper legal regulation to avoid a total erosion of trust in the entire Islamic finance industry.

Though Fatwā shopping is practiced in the Islamic finance industry, it is always difficult to get some desperate Islamic bankers to agree to this; hence, this study does not portend to examine the evidence on Fatwā shopping, but it seeks to bring to the fore the effect of Fatwā shopping on consumer trust in Islamic financial services, and the need for effective consumer protection regulations.

This study is expected to provide an invaluable guide and policy framework for emerging and promising jurisdictions on the need to regulate Fatwā shopping through an effective legal framework based on some best practices identified in the study.

Though there have been a number of studies relating to Fatwā shopping, focusing on the need for effective consumer protection regulations in the Islamic finance industry will enrich the existing literature and have significant implications for the future of the industry.

The purpose of this study is to formulate a governance and regulatory framework for Islamic crypto assets (ICAs). A balanced regulatory framework is required to protect consumers and to encourage digital Islamic finance innovation.

This study focuses on Indonesia and compares it to other countries, specifically Malaysia and the UK, using statutory, comparative and conceptual research approaches.

The ICAs are permissible (halal) commodities/assets to be traded if they fulfil the standards as goods or commodities that can be traded with a sale and purchase contract (sil’ah) and have an underlying asset (backed by tangible assets such as gold). Islamic social finance activities such as zakat and Islamic microfinance activities such as halal industry are backed by ICAs. The regulatory framework needed to support ICAs includes the Islamic Financial Services Act, shariah supervisory boards, shariah governance standards and ICA exchanges.

This study only examined crypto assets (tokens as securities) and not cryptocurrencies. It used regulations in several countries with potential in Islamic finance development, such as Indonesia, Malaysia and the UK.

The ICA regulatory framework is helpful as an element of a comprehensive strategy to develop a lasting Islamic social finance ecosystem.

The development of crypto assets must be supported by a regulatory framework to protect consumers and encourage innovation in Islamic digital finance.

ICA has growth prospects; however, weak regulatory support and minimal oversight indicate weak legal protection for consumers and investors. Regulating ICA, optimising supervision, implementing shariah governance standards and having ICA exchanges can strengthen the Islamic economic ecosystem.

This study aims to provide insights on the influence of Muslim consumers’ knowledge on products subjected to contemporary fatwa ruling and their subsequent cognitive and behavioural responses.

MANOVA and MANCOVA were used to examine the influence of religious orientation on young Malaysian Muslims’ product knowledge, and the extent of religious orientation and gender on Muslim consumers’ attitude and behaviour towards three contemporary fatwa rulings of products.

Respondents’ religious orientation differentiates their knowledge on fatwa prohibition ruling of selected brand and behaviours. Consumers’ religious orientation and gender explain consumers’ behavioural responses to variables of the Theory of Planned Behaviour for three behaviours. Evidence suggests that ruling types affects (conditional and unconditional) consumers’ responses.

Greater insights are provided on Muslims’ motivation to search information of controversial products, and their subsequent perception and behavioural reactions to controversial products. Findings are limited to the Malaysian Muslim consumers.

The fact that contemporary fatwa reached young Muslim generations indicates that managers have to be wary of fatwa to predict Muslim consumers’ marketplace behaviours.

A significant number of young Malaysian Muslims are keeping abreast with contemporary fatwa. This suggests that they received an early and substantial exposure to Islamic way of life through their socialisation.

This study offer insights into the understandings of the young Muslim generation regarding contemporary fatwa on products, and revealed significant findings in relation to consumer product knowledge and religious influences on consumer behaviour.

The purpose of this paper is to explore the nature of fatwa and the dissemination of fatwa rulings among Muslim consumers using two studies. Results from these studies show that contemporary fatwa often extend beyond Muslims' religious beliefs and practices. By advising Muslims on the brands and product categories that are permissible and prohibited for consumption, fatwa rulings can cause boycotts and bans of products or brands.

Content analyses are performed in Study 1 to explore the types of fatwa rulings that are declared by the Malaysian fatwa authorities. In Study 2, a survey instrument is used to collect responses from Muslims regarding their sources of fatwa ruling for two products, their religious motivation and gender. Cluster analysis and an independent χ²‐test are used to test the study's predictions.

Fatwa rulings in the area of social issues and economics have a known tendency to affect Muslim consumers' marketplace behavior. Muslim consumers tend to acquire information on more controversial fatwa rulings through less formal sources, compared to less controversial fatwa rulings. Several clusters of Muslim consumers were found to have their sources of fatwa associated with the product category, gender of respondent, and religious orientation.

The findings are limited to Malaysian Muslim University students and Malaysia's fatwa system. This use of young Malaysian Muslims probably restricts the findings to this cohort, rather than the general population of Malaysian Muslims.

The paper offers insights into how fatwa rulings affect marketplace behaviors and how information sources are accessed and fatwa information is disseminated among Muslim consumers. The findings lead to suggestions on how marketers can manage fatwa rulings concerning their products.

The paper provides an understanding of the nature and types of fatwa rulings circulating in the Muslim world, and identifies factors related to Muslims' knowledge of fatwa rulings.

The purpose of this paper is to study the differences in fatwa amongst official fatwa institutions in Malaysia comprising the State Mufti’s Departments (SMDs), the National Fatwa Committee Muzakarah (NFCM) and the National Bank Shariah Advisory Council (NBSAC) regarding the conditional gift issue and to propose a uniformed fatwa by taking an approach of celebrating views of all the official fatwa institutions involved.

The methodology used for this study is qualitative; data was collectedthrough library research and field studies.[AQ1] The library research was accomplished by examining books, statutes and related circulars, while field studies were conducted through unstructured interviews with eight Shariah (Sharia) officers and two academicians from SMDs, NFCM, NBSAC and public universities.

The findings of the study found that the conditional hibah (ruqba and 'umra) is valid as far as gifting is concerned, while the conditions pertaining to it are null and void. The findings also found that the concept of mura’ah al-khilaf and ma’alat al-af’al can be practised by applying conditional hibah to maintain maslahah, as provided under the concept of maqasid al-Shariah. Hence, this study proposed that formal fatwa institutions consisting of SMDs, NFCM and NBSAC issue a comprehensive guideline in contracting conditional hibah by providing an explicit provision on the recognised and different opinions about the said hibah.

The study analyses the differences of opinions of the official fatwa on conditional hibah issued by SMDs, NFCM and NBSAC based on the discipline of usul al-fiqh. It is found that conditional hibah is not allowed in Islamic law. It also found that conditional hibah granted by the NBSAC is not in adherence to the strict permission granted by Islamic law. Therefore, taking into consideration all the fatwas issued by the fatwa bodies, the researchers proposed to celebrate all official fatwas using the method of mura'ah al-khilaf and ma’alat al-af'al.