This paper presents the most recent works on cash Waqf, focusing on identifying contemporary scholars' work in this area, providing a novel framework to indicate the existing gap, subsequently, it opens the door wider for new research commitment. This research adopts the paradigm of qualitative approach research, based on disk-based research. Google Scholar was employed, searching through the passage. Only contemporary English documents within the period of 2002-2019 were the subject of this study. Lately, cash Waqf has been proven as a proper method for poverty alleviation. Previous studies attempted to address several models in order to enhance socio-economics issues. This research is a distinct attempt, as to the best of our knowledge, there is no previous research addressed the subject matter. Moreover, this study is expected to assist the interested scholars by offering comprehensive conclusion about have been done in the field. Hence, opens new doors for scholars to develop new innovative cash Waqf models to bridge the socio-economic issues. Our findings depict that Malaysian and Indonesian scholars show a robust research commitment on cash Waqf during 2002-2019. Furthermore, this study highlights the existing gap that must be researched to enrich the potentials of cash Waqf, future research should address other countries practices in term of cash Waqf, moreover, validating a proposed model through interviews to ensure that a proposed model is applicable. In terms of cash Waqf awareness, research might consider peer influence", "self-efficacy in contributing to cash Waqf.

PurposeThe purpose of this study is to explore the awareness and willingness level of millennials in Indonesia toward cash waqf (cash endowment). Cash waqf has gained huge attention in Indonesia because of its flexibility, especially after officially announcing that cash waqf practices are sharia-compliant in 2002 in the country. Millennials comprise 33.75% of the total Indonesian population. Therefore, it is vital to analyze cash waqf from an Indonesian perspective. This study provides vital information for all institutions that are concerned with the enhancement of the cash waqf contributions in Indonesia.Design/methodology/approachSelf-structured questionnaires were distributed in Java Island to collect the data. The data were examined by employing suitable statistical tools. Besides, post-interview fact-finding was conducted with cash waqf experts from different related institutions in Indonesia to reach a more in-depth understanding about cash waqf issues.FindingsThe results depict a high level of awareness about cash waqf among millennials in Indonesia. The results further reveal a lower willingness level to contribute to cash waqf of the sample population as compared to their level of awareness about cash waqf. Moreover, cash waqf promotions must focus on delivering a deeper understanding about the concept and how it differs from other types of Islamic philanthropy. The results suggest that waqf trustees in the country must be more transparent. Moreover, the Indonesian Waqf Board should implement stricter rules to monitor waqf trustees.Research limitations/implicationsThis research concerns the willingness and awareness toward cash waqf among Indonesian Muslims who were born between 1980 and 2000.Practical implicationsAs a Muslim-majority country, one would expect Indonesia to make much progress in cash waqf. By providing an explanatory understanding of willingness and awareness of cash waqf among Indonesians, this research can be helpful in designing proper educative marketing campaigns for future endowers to cash waqf activities to ensure cash waqf institutions provide efficient services. It is advisable to emphasize the transparency of waqf organizations. This will add to the nazhir's (waqf trustee) reputation, thereby boosting waqf's national shares by ensuring a proper allocation of cash waqf. The regulator should be more strict in monitoring nazhir’s practices. For instance, it could include a periodic assessment of waqf entities.Originality/valueThis study is original in nature; there is no previous study that addresses the millennial’s perspective toward cash waqf in Indonesia. Hence, this study presents precious information for policy makers, practitioners and researchers.

This study aims to see the role of halal and thayyib food which can support the success of the halal food industry. Because at this time the diversity of food circulating in the community began to a very popular pattern of life. Starting from local food, even imported food has become a public interest in consumption. However, this diversity raises doubts about whether the food consumed has met the standards of halal and thayyib. Presently, halal and thayyib food is not only a basic obligation for consumers to consume, but has become the basic key to the development of a global halal food industry considering halal and thayyib foods are not only sought after by Muslim consumers, but non-muslim consumers are interested in halal products because security is guaranteed. The research method used uses literature studies by searching for various literature that is relevant to this research. The implications of this research are as a strategy for food industries to use halal and thayyib standards in their industrial development so that they can survive and be able to compete with other industries.

Introduction: The purpose of  this research  is  to explain how  the  application  of Islamic business  ethics in the  management of  culinary  business. Culinary  business is a  business  that  is  widely pursued by the community  because  it  is easy and  needed  by the market,  but  there are  still  many business people   who heed    islamic  business  ethics  in their business management. Whereas    business ethics  is  an  important  element  of  business  management  itself. Then  there  needs  to  be  guidelines  for  businesses    to  apply  Islamic  business  ethics into the management of  culinary  business. Methods:  This  research  uses  qualitative    research  with  literature  study  method. Results: Islamic  business ethics principles will be able to help culinary business management more targeted and have clear values both in the world and in the hereafter. These principles are 1) Tauhid, 2) Worship, 3) Amanah, 4) Hikmah, 5) Adil, 6) Ihsan, 7) Please help, 8) Halalan Thayyiban and 9) Deliberation. Because binsis activities not only to gain profit but to carry out the commandments of Allah  SWT. Conclusion and suggestion: The principle  of  Islamic  business ethics  must  be done in  every  business activity because  it  will  be  able to  increase the  productivity  of the  business. This  research  is only    theoretical,so  there  needs  to  be  further  research  that  is  empirical.

The purpose of this study is to determine the effect of religiosity, food ingredients, halal label, knowledge, and income on the willingness of Indonesian Muslim consumers in Japan to buy Halal Food Products. The research method used is a quantitative method, using regression analysis tests. The research questionnaire was distributed to respondents who are Indonesian Muslim in Japan. The finding of this research is religiosity and food ingridients has significant influence on consumers' willingness to buy halal food products. Halal label does not have a significant effect on consumers' willingness to buy halal food products. Knowledge does not have significant effect on consumers' willingness to buy halal food products. income does not strengthen the effect of religiosity on consumers' willingness to buy halal food products. Income does not strengthen the influence of Halal label on consumers' willingness to buy halal food products. Income does not strengthen the influence of food ingredients on consumers' willingness to buy halal food products. That income does not strengthen the influence of knowledge on consumers' willingness to buy halal food products. This is first study of behavior Indonesia Muslim in Japan to be minority. The implication is to improve the development strategy of halal food products industry in Japan and to improve understanding and knowledge of halal food products. Limitations in this study is the number of respondents who are relatively few compared to the total Muslims working in Japan and only limited to Indonesian citizens.