Waqif Preference of Waqf -Based Qardhul Hassan Financing in Malaysia: An Analytic Hierarchy Process Perspective

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I. Introduction
As a result of the anticipated present evolution, in which a growing number of new COVID-19 occurrences have been documented since October 2020, the labor market has been negatively impacted and faces future uncertainty.The Department of Statistics Malaysia (DOSM) confirmed this, reporting that Malaysia's unemployment rate rose by 0.1 percentage point to 4.8 percent in November 2020, according to DOSM (2021).It is worth noting that Malaysia had the greatest percentage of people who lost their jobs.According to Bernama (2020), 5.9 million people have been unemployed since April 2020 during a movement control order (MCO).People with low financial resources will find that the MCO has rendered them unable to meet their family's basic needs, such as food, healthcare, and online learning equipment.
One of the solutions to this problem is qardhul hassan financing, assuring persons' well-being and developed peace of mind by leveraging social responsibility and ethical potential to help those affected by the crisis by providing riba-free loans backed by waqf funds.The current Islamic bank financing is not recommended since it requires collateral (ar-rahnu finance) and entails several loan processes that are difficult for individuals to complete, particularly during COVID-19.Conversely, waqf-based qardhul hassan financing can address the welfare of those affected by the disease to some extent because it is closer to maqasid al-Shariah than Islamic bank financing.

Background
Behavioral measurements of waqf-based qardhul hassan financing utilizing the maqasid framework have yet to be captured by any defined dimensions.Limited parameters evaluating consumer behavior and its influence on the selection of waqf-based qardhul hassan financing are reported in the existing literature in the field of maqasid.Mohammed et al., (2008) have significantly contributed to identifying metrics for assessing Islamic banking performance from the perspective of maqasid al-Shariah.On the other hand, the authors devise an Islamic metric for assessing the performance of Islamic banks in Muslim-majority nations.Khan and Ghifari (1992) also have attempted to explain the link between maqasid al-Shariah and consumer behavior, and the outcome of this relationship is significant, implying the importance of maqasid al-Shariah in forming confidence toward good consumer behavior.
According to this study, the use of banned goods tends to violate Shariah, weakening the direction of a missioned Islamic economic system.The statement for such a link is fairly flimsy, as no studies have been undertaken to support the claim.Similarly, while Mohammed et al., (2008) and Khan and Ghifari (1992) explored maqasid al-Shariah in their study, their investigations into establishing methods to grasp waqf-based qardhul hassan financing are lacking.On the other hand, the current study proposes measurements that better represent waqf-based qardhul hassan financing to increase the knowledge of how it might promote social well-being in the COVID-19 era.
Following Amin (2022), the QAFSCALE created would point to the right way to better comprehend its contribution to learning more about waqf-based qardhul hassan financing in Islamic social finance.Even while Islamic banking has progressed in recent decades, it is accepted that the available finance options only made a minor contribution to assisting the destitute and needy during COVID-19.This issue will be addressed by the QAFSCALE, which will expand the base of consumer involvement to include waqf-based qardhul hassan financing.
As a result, the QAFSCALE is critical for Islamic financial institutions to create and deliver a facility that improves the competitiveness of the Islamic social finance business.

Objective
In light of those above, this work used the Analytic Hierarchy Process (AHP) to investigate the variables affecting waqif to participate in the waqf-based qardhul hassan financing.The authors follow Abduh and Asfan (2020) to select the AHP.AHP is preferred when the decision problem is relatively simple, has a clear hierarchical structure, and the elements are assumed to be independent.On the other hand, ANP is more suitable when the complex decision problem involves interdependencies among elements, and the model is non-hierarchical.Early initiatives in qardhul hassan financing were general, and little is known about the role that waqf may play in procuring money for qardhul hassan financing that benefits the poor and those in need (Abidin et al., 2011;Ismail & Possumah, 2010).A study by Cakir and Abusarhan (2019), written in Arabic, asserted that waqf of qard al-hasan appears possible to implement, but some risks need to be entertained accordingly.Besides, Muneer and Khan (2022) examined qard-al-hasan to reduce multidimensional poverty through Bangladesh's Fael Khair Waqf (FKW).By concentrating on waqf-based qardhul hassan financing, the authors fill a vacuum in the literature and add to this study area.
The following section discusses the underpinning theory -maqasid theory.The subsequent sections highlight the methodology, results, and discussions.The last section concludes the paper.

The Underpinning Theory
The current study used the maqasid consumer index theory better to understand consumer choice for waqf-based qardhul hassan financing.Maqasid al-Shariah, according to Auda (2010), is a philosophy that answers both human rights and Islamic law.In further depth, the word may be defined as increasing the widespread contribution of social welfare, with the advantages accruing to the ummah as a whole rather than private individuals.According to Auda (2010), maqasid al-Shariah has a clear importance in assuring that human dignity may be formed to a high rank, where justice and welfare are appropriately created for all layers of persons in society.
In short, the true spirit of brotherhood and cooperation can be enhanced in society, such as in the case of waqf-based qardhul hassan financing, where the spark of altruistic behavior by qualified characters can be jacked up, primarily among the wealthy, to ensure that the cake of wealth can be shared with the less fortunate to improve their quality of life, particularly in the face of the current pandemic.
On the other hand, Ashur (2006) offers a precise explanation of the term maqasid al-Shariah.In further detail, maqasid al-Shariah is critical for maintaining social stability and peace by preventing the construction of negative lists and fostering the shaped formation of enhanced human wellbeing.Auda (2010), unlike Ashur (2006), argues that maqasid al-Shariah is divided into three hierarchies.The first concerns the human body, where requirements and necessities are brought into play to promote fairness and facilitation.The second concerns family welfare, which encompasses the wellbeing of family members and children and the avoidance of monopolies in financial transactions.
Regarding the last issue, Islamic banks have prioritized profit objectives, and as a result, all financing products are profit-oriented at the expense of the welfare obtained by the poor and needy.Then, the third considers the finding of the truth, the relief of difficulties, and the promotion of good intentions.Ashur (2006) and Auda (2010) both have the same goals in mind when it comes to enhancing people's well-being during challenging times.Promoting waqf-based qardhul hassan financing during difficult times may gratify the goals set out by Ashur (2006) and Auda (2010) and, therefore, expands new generalizations and extensions when waqf-based qardhul hassan financing is used.
Similarly, Khan and Ghifari (1992) reported that maqasid al-Shariah is useful for analyzing customer choice or user selection of particular behaviors.Khan and Ghifari (1992), unlike Auda (2010), explained maqasid al-Shariah using the hierarchy of requirements, extending the ideal dimensions represented by the former.It is worth mentioning that one's consumption and expenditure are divided into three categories.The essential, or daruriyyat, the complementing, or hajiyyat, and the decoration, or tahsiniyyat, are among them.
Likewise, Khan and Ghifari (1992), Ashur (2006), and Auda (2010) investigated maqasid al-Shariah and its relationship to human behavior, especially consumer behavior and discovered that the two work together to promote well-being in people's consumption and spending.These efforts, while beneficial, have given little attention to the understanding of waqif preference on waqf-based qardhul hassan financing, and the building of scales to indicate such choice has been minor, at best.It, in turn, necessitates further empirical testing to determine its contribution -whether theoretical or practical.
Even while previous studies have looked into qardhul hassan financing, the focus has been on Islamic banking and theoretical expansions based on conventional ideas.For example, Amin et al., (2010) uncovered notable impacts of subjective norms, price, and attitude on qardhul hassan financing choice.Zauro et al., (2016) then expand on Amin et al.,'s (2010) work by defining the considered new geography to extend the findings.
To actualize maqasid al-Shariah, scholars in Islamic economics have emphasized the need for Islamic banks to be fair while trading with their consumers (e.g., Chapra, 2000;Dusuki, 2008).According to Chapra (2000), Islamic banks are more socially oriented to accomplish Shariah's aims, and as a result, society benefits.Similarly, Dusuki (2008), influenced by Chapra (2000), agrees with the importance of a social welfare purpose to maintain Islamic banks' vital role in enhancing society's well-being.
In his research, Dusuki (2008) also found that the social welfare purpose impacts the existence and survival of Islamic banking.In response, the relevant parties, which include bank employees, customers, and society, will support Islamic banking goods and services, ensuring that the operations of Islamic banks continue without jeopardizing the interests of bank shareholders.However, once the welfare of these stakeholders is prioritized, donors' receptivity to waqf-based qardhul hassan financing will improve, and the welfare of poor and middle-income households will improve.Choudhury (2019a) claims one likes nice things that stem from maqasid al-Shariah, defined as functional laws that direct human behavior to achieve tawhid as a guiding law for enhanced well-being.Conventional theories have been adopted by the non-tawhid science of rationalism.It may be difficult to explain their adequacy when describing behaviors in Islamic society and halal consumption, which together decide humankind's well-being to live better now and in the future.
Therefore, the current study constructed a QAFSCALE to assess donors' receptivity to waqf-based qardhul hassan financing, based on Choudhury's (2019a) work.Importantly, Choudhury (2019b) created an integrated technique for maqasid al-Shariah and the tawhidic paradigm by coining the word maqasid al-Shariah al-tawhid, which explains the maqasid notion in the context of tawhid as a governing law that helps human interpretations and actions.This theory differs from previous work in that it optimizes functional principles for selecting excellent items, which the authors refer to as waqfbased qardhul hassan financing in this current work.It is an endeavor in accordance with the law of tawhid.
This research also differs significantly from earlier research.First, in the context of Malaysia, this study explores new measurement dimensions' items to evaluate the waqif preference of waqf-based qardhul hassan financing and derives relevant implications for Islamic social finance businesses.Second, this is one of the first studies to examine Attia's (2010) model of maqasid al-Shariah in the context of a waqf-based qardhul hassan financing approach, primarily from the standpoint of donors or waqifs.This research aims to provide appropriate structures for capturing the QAFSCALE, which will then be utilized to determine waqif preference for waqf-based qardhul hassan financing.Third, the current study is being undertaken during COVID-19, focusing primarily on social welfare to assess the waqif preference of waqfbased qardhul hassan financing.
Two interesting studies in this area, by Abidn et al., (2011) and Ismail and Possumah (2010), have looked at qardhul hassan financing, but discussions on measurement items that can measure donors' participation in the facility are lacking; perhaps this is due to a different research paradigm of inquiry and gaps in the studies that they are examined in.On the other side, Amin et al., (2010) investigated qardhul hassan financing by presenting several important measuring scales, although the items created are unrelated to waqf-based qardhul hassan financing and are only theory-testing research.
To the best of the authors' understanding, these studies imply that the items directly expressing the QAFSCALE remain virgin and inconclusive.Waqf-based qardhul hassan financing may be a new funding source that advances Islamic social science if the measurements of donor receptivity are appropriately established, and it is thus of the highest significance in aiding the nation in providing financial relief to those impacted.Furthermore, it can potentially become a source of money for relieving the poverty issue by providing lowcost funds that enhance access to financial resources for the poor.It might happen before, during, or after the COVID-19 crisis.

Related Studies
Early works have revealed limited efforts related to the interaction of waqfbased qardhul hassan financing, and as a result, empirical data is minimal.In fact, due to their limited research scopes and paradigm of inquiry, the construction of a scale representing the QAFSCALE has been a missing dimension in their framework, and empirical testing is required to reveal its generalizations and extensions in the context of Malaysia, thereby influencing other researchers in other countries to extend the QAFSCALE's applicability.A first effort was conducted by Amin (2022) by explaining three variables derived from Attia (2010): the consumer, family, and ummah factors.The humanity factor, however, is marginally explored, perhaps due to the different paradigms of inquiry and scope of research.In the same year, Muneer and Khan (2022) demonstrated the importance of the relationship between qardal-hasan and poverty alleviation.The higher the extent of qard-al-hasan, the term used in this study, the better the poverty alleviation.Early, Çakır and Abusarhan (2019) have also proven that qard-al-hasan is a reliable source of financing for individuals, but the implementation of this facility is based on proper risk management for improved application and acceptance.
Because of weak conceptualization and operationalization of the measurement items or battery items, the findings for the QAFSCALE capturing waqf-based qardhul hassan financing are lacking in the literature.Mohammed et al., (2008) started developing items that measure Islamic banking performance using a maqasid method by creating indexes that may quantify the success of Islamic banks.Evidently, three variables devised spanning education, justice, and welfare are important in determining Islamic banks' success, and thus, lengthens the generality of the maqasid to encompass Islamic banks' performance, which has gotten less attention from previous academics.
However, developing consumer preference items in the context of maqasid has been marginal.To the authors' knowledge, a study by Amin et al., (2014) revealed a beautiful finding pertinent to maqasid's element extended from Zaharah (1997) and learned from Mohammed et al., (2008) in that education, justice, and welfare are instrumental factors.However, the evaluations are confined to the parameters above, with little regard for the existing COVID-19 and customer well-being.
To represent the consequences of COVID-19, which affects most Malaysians, the factors studied should be comprehensive and holistic.The authors, therefore, chose Attia's (2010) maqasid theory in light of this declaration of clearer rationale.Attia (2010) divides maqasid al-Shariah into four worlds, each containing Al-five Ghazali's dharuriyat constituents.Individual, family, ummah, and humanity realms are some of them.
The perspectives of these realms are, to the best of their abilities, generalizable to the context of waqf-based qardhul hassan financing because of their abilities to meet the dharuriyat elements (i.e., life, religion, property, lineage, and intellect) to meet the basic need (i.e., shelter, affordable houses) and are particularly important in the current pandemic, which necessitates more welfare-oriented work rather than profit-oriented work.
In illustrating the four realms, Attia (2010) employs holistic measurements, which have underlined the need to safeguard human life and honor (individuals), aligning with the current situation.When the authors can correlate the need for financial aid with the order or degree of necessity, however, the considered family values take precedence.Regarding the ummah, the recommended actions are relevant to the contemporary position.Think about how important collaboration, solidarity, and shared responsibility are.Regarding humanity, Attia (2010) stresses the importance of establishing vicegerency while safeguarding human rights.The concept is relatively comprehensive and relevant to building brotherhood and justice for those in financial distress.
Previously, adjustments were required to assure compatibility and context.Scholars of qardhul hassan financing have advised such a change (Machfudz & Kamila, 2019;Shahwan et al., 2013).Machfudz and Kamila (2019) suggest using qardhul hassan financing to improve the welfare and well-being of micro-businesses in Malang, Indonesia.Shahwan et al., (2013) examined the pricing model of Islamic home finance products and found it practical and expandable, extending Attia's (2010) theory.Both have given only passing thought to waqf-based qardhul hassan financing, which is based on various research designs and paradigms.These deviations are, of course, considered a research setback.To the best of the authors' knowledge, there is no such thing as a QAFSCALE being identified as a missing dimension in Islamic social finance research, maybe because of the transformation mentioned above in the study scope and methodology.Instead, the authors recommend changing the domains to reflect a new planned QAFSCALE that includes waqf-based qardhul hassan financing.The following are the specifics: • Consumer factor • Family factor • Ummah factor • Humanity factor Thus, according to Attia (2010), this study's QAFSCALE predicts that consumer, family, ummah, and humanity factors will influence the success of waqf-based qardhul hassan financing.If established, this facility will help improve individuals' well-being, and compliance with Shariah is addressed as said in the Quran (Al-Quran, 1997)."Assist one another in righteousness and piety, but do not assist one another in wickedness and rancor," Allah advises (Quran, 5:2).It is also widely recognized that waqf-based qardhul hassan financing is an excellent tool for assisting poor and middle-income people in dealing with the challenging COVID-19 period.

Conceptual Framework
In this study, a conceptual framework is a fundamental structure or a theoretical model that provides a basis for understanding and analyzing a particular phenomenon of the QAFSCALE as a research topic (Amin, 2022).This framework serves as a guide for researchers, helping them to formulate research objectives, develop research questions, and interpret the results of their studies.The proposed model consists of four variables: consumer, family, ummah, and humanity factors.The framework is depicted as follows:

Data
The study's unit of analysis was the potential donors (waqifs) for waqf-based qardhul hassan financing.The study sample was collected in Kota Kinabalu, Sabah, Malaysia, chosen because of its high level of urbanization and poverty.
Clearly, Sabah has one of the country's lowest mean monthly household incomes, with a score of RM5,745 compared with the national average of RM7,901, indicating financial difficulties among the populace throughout the pandemic (Department of Statistics Malaysia, 2020).Due to their reliance on market rates when charging clients and the banks' profit emphasis, traditional banking financing products cannot address the affordability of poor and middle-income people.Despite its infancy, waqf-based qardhul hassan financing is a viable option for boosting household financial access during COVID-19.
To pick the respondents for this study, the authors used Abduh and Asfan's (2020) approach to employ AHP in the context of consumer behavior, and for that, in this study's case, three criteria based on judgmental sampling are as follows: • Criterion #1: The authors chose a respondent with one year of experience in charitable giving, not only to family members but also to the general public for various good causes.
• Criterion #2: The authors chose a respondent who was willing to donate waqf funds in the future to make qardhul hassan financing and • Criterion #3: The authors chose a respondent who was 25 years old, indicating sufficient maturity based on rationality and having met legal statutory requirements.
The Freedman et al., (2002) formula, represented as follows, was used to determine sample size: In more detail, the standard deviation refers to the margin of error, which is best expressed by the term e in this calculation, and the t-statistic value is best recorded by the word tx.Nonetheless, the product was formulated at a concentration of 95 percent.As a result, the factor of 1.96 was prioritized, and the following computation was performed: σ = 0.5 e = 0.06 In addition, the authors preserved a 6 percent error margin in those mentioned above, and the final computation is as follows: √μ = 1.96 * 0.5 0.06 μ = 266 When non-probability sampling was used, this approach of selecting sample size had been demonstrated to be suitable.Regarding sample size, the 324 waqif respondents obtained above the threshold value, indicating that this study's sample was adequate.Employing Abduh and Asfan's (2022) approach, using a survey questionnaire and AHP was appropriate and could be implemented.Table 1 shows the results of the participants' characteristics in this study, in which they were potential donors of waqf-based qardhul hassan financing if the facility were now available.

Model Development
The literature evaluation, in part on previous research, served as the foundation for this study's paradigm, centering on maqasid al-Shariah.The authors specifically considered Attia's (2010) maqasid al-Shariah model, which tested and assessed the four factors.These were measured using a 5-Likert scale with a low of 1 = strongly disagree and a high of 5 = strongly agree, and they included the consumer, family, ummah, and humanity factors.Four experts, Shariah scholars actively researching Islamic banking and serving as Shariah consultants at Islamic banks in Malaysia, constructed the questionnaire's items from past works linked to it and polished them.Abduh and Asfan's (2020) modified approach also enables the use of the 5-Likert scale in the context of the AHP model, and for that, the authors extended its generalizability to this present context.
Yes I believe that waqfbased qardhul hassan financing can preserve a Muslim's honor.
Yes I believe that waqfbased qardhul hassan financing can improve the blessing of Muslims' material wealth.

FF
Happiness is embedded in waqfbased qardhul hassan financing.

Yes
Family peace of mind is found in waqfbased qardhul hassan financing.

Yes
The basic need is acquired better with waqf-based qardhul hassan financing.

UF
Justice is found in waqf-based qardhul hassan financing.

Yes
Dignity is a matter in waqf-based qardhul hassan financing.

Yes
There is shared responsibility in waqf-based qardhul hassan financing.

Concepts
The QAFSCALE The QAFSCALE Acceptable HF Should donate in waqf-based qardhul hassan financing, I am vicegerent.

Yes
Should donate in waqf-based qardhul hassan financing, I uphold human rights.

Yes
Should I donate to waqf-based qardhul hassan financing, I can support those disadvantaged folks.

Yes
Note: HF=Humanity factor, UF=Ummah factor, CF=Consumer factor, FF=Family factor Generally, proper conceptualization and operationalization established and sourced from the literature analyses and approval by the scholars involved have contributed to the validated items, as reported in Table 4.All constructs' items were found to belong to the factor they were supposed to gauge, implying the items were appropriate to support their factors under contemplation.For instance, HF3, HF2 and HF1 were allocated to the 'humanity factor', resulting in a conclusion that they were valid and appropriate.The rest were in the same outcomes of pattern, at best.The authors also conducted correlation analysis to observe the presence of multicollinearity between constructs under contemplation.Generally, this analysis is not used to meet the research objective but to avoid the multicollinearity issue, which occurs if one factor has a significant correlation of 0.80 with other factors.However, as examined in Table 5, no serious multicollinearity issue was reported since all analyzed correlation values between variables were less than 0.80.Thus, all variables were retained for further analyses of data.This study's AHP model is based on three tables, Table 6 -8.In more detail, Table 6 shows the matrix of difference relative importance of the Likert scale comparison, and Table 7 reveals the Geometric for all criteria.Further, Table 8 displays important outcomes pertinent to the factors considered by waqif in participating in the waqf-based qardhul hassan financing.Based on the results reported in the first row in Table 6, the authors may conclude that the respondents considered CF to be 0.908 more important than FF.Looking at the first column, the authors found that the FF was considered 1.101 more important than CF.Hence, for other comparisons, the authors uncovered that CF was more important than UF but less important than FF and HF.As for FF, it was deemed to be more important than other variables.Opposite to the FF, the UF was considered less important than other variables.Lastly, the HF was taken into account as more important than CF and UF but less important than FF.After completing the matrix of difference of relative importance, the authors calculated the geometric mean for each variable, as shown in Table 7.The calculated geometric means were then normalized to get the weight for each criterion (Perera & Sutrisna, 2010).The reported consistency ratio was 0.03, less than the threshold value of 0.1, indicating a reasonably consistent result.

Criteria Ranking
Table 8 presents the AHP model of this study.When Table 8 is examined, it is found that waqif considered humanity as the main selection criteria.Humanity scored 0.278 or 27.8 percent and ranked first in importance, explaining the importance of vicegerency, the right of individuals to basic needs and the significance of prosocial behaviors extended to benefit many.Family was deemed the second most contributing factor in stimulating waqif to participate in the facility.The result is somewhat reasonable as happiness matters in the generated well-being of an extended family to boost the family's peace of mind.The third factor was the consumer factor, which scored 0.250 or 25.0 percent, far behind the family.This result indicates that life, honor, and material wealth are essential in forming stable individual institutions.The least important is the ummah factor, which explains the elements of justice, morality, and shared responsibility.Though the results here demonstrated ranking and preference, they are still valid and may change according to the individual preference and situation.

Discussion
This paper provides waqf-based qardhul hassan financing for the well-being of ummah in times of financial distress, such as COVID-19.The technique of this facility is based on the social "intermediary" concept, in which surplus individuals donate waqf funds, which can subsequently be invested, and the proceeds obtained are used to create waqf-based qardhul hassan financing.Depositors and stockholders are two sources of funds in the banking business, and the funds are utilized for various financial goods.In the authors' perspective, the sources of funds are not considered liabilities but rather Muslim faith in the Almighty's bounty.The proceeds obtained from investing waqf funds are then utilized to support qardhul hassan financing, in which this facility allows a small monthly payment for the reduced burden of financial commitments of the poor and needy folks, at best. Figure 2 illustrates the model.In this model, the term "Islamic Social Finance Intermediary' is introduced based on the amalgamation of the Islamic banks and the State Islamic Religious Councils, considered as "Joint Management Committee (JMC)", monitoring the funds received as well as the performance of the funds' disbursement.The details are provided in Figure 2. The JMC invests the waqf funds and proceeds obtained used for the facility.

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This study's results also align with other studies, including Muneer and Khan (2019), Musari (2016), and Obidullah and Shirazi (2015), to name a few.Based on the results, the humanity factor emerged in the first place.Prior researchers (Muneer & Khan, 2019;Musari, 2016;Obidullah & Shirazi, 2015) contended that the humanity factor is integrated into waqf-based qardhul hassan financing, and this investigation expanded the applicability of these works through an empirical inquiry guided by adequate concepts and interpretations.Humanity was already recognized as a foundation for particular encouragement from waqifs to supply financial assistance to waqfbased qardhul hassan financing to find a better approach to gratitude.Furthermore, humanity is connecting the waqifs and the recipients, who want to receive assistance instead of facing additional problems if they pursue Islamic banks or customary lenders to sustain their living during the endemic problem.
Additionally, this study's analyses give credence to the findings of Shahwan et al., (2013) and Attia (2010).Thus, according to this study's findings, the family component took second place.Observing the results, the authors realize that family factor characteristics, such as enjoyment, peace of mind, and the procurement of basic needs, were crucial in shaping the family factor and thus played a role in the novel development of insight concerning the context and setting under evaluation.The most interesting result found is that waqf-based qardhul hassan financing allows breadwinners to get financing to yield joint well-being for themselves and their family members.
Looking closely, the authors see that the consumer factor was ranked third.This finding is consistent with previous research by Choudhury (2019a) and Chapra (2010), who unearthed the importance of consumer assessment based on Muslims' lives, honor, and financial prosperity.According to this study, personal wants are critical for meeting fundamental needs for a sense of calm throughout the pandemic.In other words, this revelation shows three key insights attained from establishing multiple battery products.To continue, the newly adopted waqf-based qardhul hassan financing can help Muslims recover and maintain their value of life despite the pandemic's adverse repercussions, including extreme financial difficulties that ultimately led to food shortages and illegal conduct.Foremost, if properly presented, the authors are optimistic that such a facility will help to raise and uphold dignity, which is deemed vital (Attia, 2010).Consequently, this research emphasizes the importance of new financial assistance options that acknowledge the position of waqifs in aiding the poor when the pandemic's negative impact is greater.
However, its role is pertinent to empirical-based efforts, and methods of measuring were ascertained to be crucial in the context of the ummah component, ranking fourth in relevance.This result is also consistent with findings in maqasid investigations by Attia (2010) and Auda (2008), who extolled the virtues of ummah when addressing a process that can potentially change folk's lives for the better in the long run.After all, these works do not necessarily represent the operationalization of the ummah factor but the overall view that the factor is critical to consider, as found in their literature in great depth (Attia, 2010;Auda, 2008).The authors extend Shahwan et al., (2013)'s point of view on the ummah and reach a unique integration of waqfbased qardhul hassan financing in the context of maqasid al-shariah.

Conclusion
This study examined an index called QAFSCALE, developed to measure the factors determining waqif participation in donating funds for waqf-based qardhul hassan financing.AHP was used to determine the importance from one factor to another, covering consumer, family, ummah, and humanity factors.Of these, the current study has reported that the humanity factor was first ranked in importance, followed by the family and consumer factors, and the least important was the ummah factor.This study offers new theoretical and practical knowledge that benefits academicians and practitioners.

Recommendation
At least three theoretical contributions are drawn from this study.First, this paper presents empirical results related to the four factors drawn from Attia (2010), explaining the significance of waqf-based qardhul hassan financing from the eyes of maqasid al-Shariah.Second, this study provides significant empirical evidence pertinent to ranking the factors sourced from Attia (2010) and proves that the theory is suitable to explain waqif preference and expects future generalizations.Third, this study contributes significantly to the body of knowledge by addressing gaps in the literature on Islamic consumer behavior.
The four Attia's (2010) factors are valid in describing consumers' behavior development in waqf-based qardhul hassan financing.
Given the significant importance of maintaining the well-being of individuals and families, this study offers some recommendations for improvement.First, this study presents significant evidence that might assist managers of Islamic banks and Islamic social finance in understanding the revival of the based qardhul hassan financing when health and financial crises strike and how it influences the well-being of breadwinners and families.Second, this study suggests four major topics for managers to address.These include the humanity, family, consumer, and ummah factors, all of which should be combined while marketing the product for increased demand and acceptability in the future should it be offered.Third, the results obtained in this study become a yardstick for the practitioners to offer the facility as a window to benefit the disadvantaged folks if Islamic banks are eager to offer it.If it is offered by Islamic social finance like zakat institutions, the product should a full-fledged offering, and the obvious benefits are multiple to those affected, not necessarily Bottom-40 (B40) but also .
Generally, M40 folks contribute to the financial sectors via their active loan and financing facilities through conventional banks and Islamic peers.
In academia, this study offers some interesting contributions in terms of methodology.First, the authors created construct items for the variables sourced from the context of beliefs, often called cognitive perspectives.The constructs' items were not taken directly from Attia (2010) but have been developed through literature surveys and analyses.Second, the authors analyzed the importance of the variables developed here using AHP to understand the most influential factor among the investigated factors.Third, the authors contribute to the literature regarding the new operationalization of the constructs in which the authors developed three items each for consistency and convenience purposes.
This study also can help regulators or local authorities in some ways.The authors point out at least three points here for guides and yardsticks at best: 1. Legal and regulatory framework: This study helps regulators to develop a clear and comprehensive legal framework that recognizes and regulates the implementation of waqf-based qardhul hassan financing.The framework developed can address issues related to governance, accountability, reporting standards, and the roles and responsibilities of stakeholders involved in managing and overseeing the waqf projects; 2. Shariah compliance: This study helps regulators ensure that all aspects of waqf-based qardhul hassan financing can adhere to Islamic principles and comply with Shariah law.Thus, this study suggests regulators improve engagement with Islamic scholars and experts in Islamic finance to review the structure and operations of the waqf projects accordingly and 3. Transparency and accountability: This study provides useful variables that can improve transparency in managing waqf funds for beautiful loans and the utilization of these funds for charitable projects for ummah's wellness.Regulators can also set standards for regular

Figure
Figure 1.Conceptual Framework

Table 2 .
Results for QAFSCALE Items Evaluated by Shariah Scholars

Table 4 .
Factor Analysis

Significant at the 1 percent levelTable 6 .
Difference of Relative Importance of Likert Scale Comparison

Table 7 .
Geometric Mean for All FactorsNo.

Table 8 .
Results of Criteria Ranking Using AHP