This research involves an element of OECD’s Financial Literacy Framework, insofar as the framework has not previously been adapted in halal cosmetic context. This thus requires a philosophy of Positivism that enables the framework to be empirically operationa lised by using an online survey. The aim was to examine the level of literacy for halal cosmetic among Malaysian Muslim students through psychographic variables and to conduct comparisons between gender, age, faculty, Islamic backgrounds, as well as educational sponsorship to elicit differences in halal cosmetic literacy level between Islamic and non-Islamic undergraduates. The findings show the active usage of cosmetics, and their ability to access the relevant cosmetic information increases the level of halal cosmetic literacy among non-Islamic undergraduates. In contrast, the lack of cosmetic usage due to a shortage of money and, waiting for cosmetic providers to assure about halal status in cosmetic products are seemed to influencing Islamic students’ slow progress in acquiring halal cosmetic literacy. As a consequence, Islamic students obtain a lower level of halal cosmetic literacy than nonIslamic students. It is expected that this study may assist cosmetic providers to understand their cosmetic consumers based on Islamic backgrounds because it influences the way they acquire halal cosmetic literacy. The findings of the study indicate that OECD’s financial literacy framework could also be adapted in the study of cosmetic literacy.
Background The stay-at-home conditions due to the COVID-19 pandemic significantly alter the Malaysian lifestyle, and all Malaysians faced difficulties adopting the new lifestyle. A hypothetico-deductive technique has been conducted in this study, to find out what kind of changes the COVID-19 has brought about in the behavior of Malaysians and how they are coping with the changing lifestyles. According to G* Power 3.1 sample size determination in Malaysia, the entire sample of 112 was sufficient to provide the value for the medium effect size for the computation of the F-tests and the findings were reliable (The Cronbach's alpha values were all above 0.70.). To calculate the mean of the lifestyle during COVID-19, the mean scores range between 1.00 and 5.00 marks indicating much reduced to much increased. Results It seemed that the jobs traveling (mean 1.80) and outdoor sports time (mean = 1.94) were somewhat reduced. In contrast, indoor sports activities (mean = 3.01), online games (mean = 2.76), physical exercises (mean = 2.63), and the number of staycations (mean = 2.46) during the pandemic stayed the same. However, religious activities (mean = 3.73), body mass index (mean = 3.54), online shopping (mean = 3.90), sleeping time (mean = 3.43), amount of anxiety (mean = 3.38), amount of caffeine (mean = 3.15), medical consumption (mean = 3.10), watching movies (mean = 3.26), and watching drama series (mean = 3.37) during COVID-19 were somewhat increased. In addition, respondents' time spent on social media (mean = 4.27) and online meetings (mean = 4.37) during COVID-19 were much increased. We found no significant differences in the means of the dependent variables (lifestyle of COVID-19) among all demographic characteristics except age and employment status. Conclusions New behavioral changes bring new challenges. Malaysians should need to adopt some precautions to minimize the negative effect of new behavioral changes in post-COVID-19 life. The results will help policymakers to make the right decisions about improving the quality of life after COVID-19.
With many university students receiving formal financial education, more individual have become significant understanding on their own money management. As a result, they able to successfully manage their own tuition fees, cost of living and entertainment without their parents' guidance. This paper explored financial understanding of undergraduates at Academy of Islamic Studies University of Malaya (APIUM). Specifically, this paper investigated their demographic profiles and its relationship with their understanding on zakāh, takaful and free-interest loans offered by Islamic financial institutions. In addition, this paper also investigated on their spending behaviour. Characteristics such as field of study, source of education funds, education financing and their spending priority were examined to determine the main drivers behind the receiving of zakāh, subscribing
This research paper aimed to investigate Malaysians' attitudes towards cash waqf contributions. This paper employed structured questionnaires for all Malaysians, regardless of their gender, age, marital status, racial background, and study field, to reinforce the scant previous literature in this area of research. The questionnaires were developed and adapted based on Ahmad Tarusan (2020) and digitally circulated using convenience sampling techniques. The sample consisted of 107 Malaysians, and the findings indicated that most of the respondents were unmarried Malay women majoring in Islamic Studies and under 30 years old. Mann-Whitney U showed that single Malay men under 30 years old who majored in Islamic studies had a favorable attitude toward cash waqf. However, the p-value is more than the significance level. Therefore, this study concluded that the attitude towards cash waqf could not be generalized to the population of Malaysia. This study attempted to capture all Malaysians, particularly Indigenous People, Chinese and Indian in Malaysia, about their cash waqf attitude. Unfortunately, this study cannot capture the interest of non-Malays in answering these survey questions. While most Indigenous People in Malaysia were categorized as the waqf beneficiaries, Malaysian Chinese and Indians may think that cash waqf is solely for the Islamic agenda. Non-Malays may be more attracted to Islamic corporate finance, offering more economic returns. There is ample scope to attract the non-Malays for cash waqf by converging it into Islamic investment instruments. Offering an attractive tax incentive is another way to attract non-Malays to contribute cash waqf. The lack of study in this area of research has often been overshadowed by research on the attitude of cash waqf contribution among Muslims only. It may have led to an absence of proper strategies linking cash waqf to the Islamic financial instruments to attract non-Malays' cash waqf contributors.
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