This document provides an overview of Islamic banking, including its foundations and operations. Some key points:
- Islamic banking is based on Islamic principles including prohibitions on riba (interest) and gharar (excessive uncertainty). It aims to be just and share risks/rewards between financiers and users of funds.
- Common Islamic financing modes include profit/loss sharing arrangements, trade-based modes like murabaha and ijara, and leasing. Funds are mobilized from deposits and utilized through various Sharia-compliant investments and projects.
- Islamic banks first emerged in the 1970s and have grown significantly since. They operate similarly to conventional banks but use Islamic financing structures. The Islamic
The document discusses the economic system in Islam. It states that Islam provides guidelines for all spheres of life, including economics. The Islamic economic system aims to establish a just society where people behave honestly and responsibly in their transactions. It recognizes private, collective, and state possession of wealth. Some key principles of the Islamic economic system are that earnings and spending must be through halal means, individuals have a right to property with limits to ensure societal benefit, payment of zakat is compulsory to help the poor, and transactions involving interest are prohibited.
1. Islamic economic system aims to achieve socio-economic justice and fair distribution of wealth through its elaborate system of Zakat and Sadaqat.
2. It establishes brotherhood and unity among Muslims while also discouraging hoarding and ensuring constant circulation of wealth.
3. The system eliminates exploitation and aims to provide basic necessities of life for all citizens through principles of permissible (halal) and impermissible (haram) means as well as moderation in production, consumption, and spending.
This document provides an introduction to Islamic economics and finance. It begins by outlining the objectives of understanding key principles like Islamic vs. modern economics and Islamic vs. conventional finance. It then discusses the two primary sources of Islamic law - the Quran and Sunnah. Several principles of Islamic economics are described, including Allah as the true owner, humanity's role as trustees of resources, permissible ways of earning and distributing wealth, prohibitions against interest and uncertainty. The document provides an overview of the foundations and guidelines for economic activities in Islam.
This document provides an overview of the Islamic financial system. It begins with some background on the rise of globalization and different cultures attempting to contribute to the international business world. The author then discusses two challenges in writing about the Islamic financial system: 1) the religious background and 2) it not being a single, unified system. The rest of the document covers an introduction to Islam, common principles of Islamic finance like contractual fairness and social justice, prohibited transactions, modes of financing, and challenges facing Islamic finance.
This document provides an overview of the Islamic financial system. It begins with some background on the rise of globalization and different cultures attempting to contribute to the international business world. The author notes that the Islamic financial system was one such attempt to add Islamic beliefs and principles.
The author then discusses some of the challenges in writing about the Islamic financial system, such as differing applications across countries and the religious aspects. The rest of the document outlines what will be covered, including an introduction to Islam, common principles of Islamic finance, prohibited transactions, financing modes, and challenges. It provides some high-level context on the roots and goals of the Islamic financial system in adhering to Islamic law and principles.
This document provides an introduction and overview of the analytical study of the Islamic economic system by Dr. Monzer Kahf. It discusses the methodology of Islamic economics, distinguishing it from Islamic business law. The study aims to build a general theory of the functioning Islamic economy by analyzing the interrelationships between its components and examining its internal consistency. It also notes the lack of studies on the history of Islamic economic thought and the need for research in this area. The introduction outlines the contents and scope of the six chapters to follow, which will cover topics like consumption theory, production theory, the market structure, and the macroeconomic model and policy implications of the Islamic economy.
This document provides an overview of Islamic economic principles and a critique of capitalism and interest-based economies. It discusses the prohibition of riba (interest) in Islam and examines riba during the pre-Islamic era of jahiliyyah. The document also outlines the key components of an internship report on non-interest based financial systems in Pakistan, including explanations of Islamic banking principles and alternatives to interest-based lending.
The document discusses the economic system in Islam. It states that Islam provides guidelines for all spheres of life, including economics. The Islamic economic system aims to establish a just society where people behave honestly and responsibly in their transactions. It recognizes private, collective, and state possession of wealth. Some key principles of the Islamic economic system are that earnings and spending must be through halal means, individuals have a right to property with limits to ensure societal benefit, payment of zakat is compulsory to help the poor, and transactions involving interest are prohibited.
1. Islamic economic system aims to achieve socio-economic justice and fair distribution of wealth through its elaborate system of Zakat and Sadaqat.
2. It establishes brotherhood and unity among Muslims while also discouraging hoarding and ensuring constant circulation of wealth.
3. The system eliminates exploitation and aims to provide basic necessities of life for all citizens through principles of permissible (halal) and impermissible (haram) means as well as moderation in production, consumption, and spending.
This document provides an introduction to Islamic economics and finance. It begins by outlining the objectives of understanding key principles like Islamic vs. modern economics and Islamic vs. conventional finance. It then discusses the two primary sources of Islamic law - the Quran and Sunnah. Several principles of Islamic economics are described, including Allah as the true owner, humanity's role as trustees of resources, permissible ways of earning and distributing wealth, prohibitions against interest and uncertainty. The document provides an overview of the foundations and guidelines for economic activities in Islam.
This document provides an overview of the Islamic financial system. It begins with some background on the rise of globalization and different cultures attempting to contribute to the international business world. The author then discusses two challenges in writing about the Islamic financial system: 1) the religious background and 2) it not being a single, unified system. The rest of the document covers an introduction to Islam, common principles of Islamic finance like contractual fairness and social justice, prohibited transactions, modes of financing, and challenges facing Islamic finance.
This document provides an overview of the Islamic financial system. It begins with some background on the rise of globalization and different cultures attempting to contribute to the international business world. The author notes that the Islamic financial system was one such attempt to add Islamic beliefs and principles.
The author then discusses some of the challenges in writing about the Islamic financial system, such as differing applications across countries and the religious aspects. The rest of the document outlines what will be covered, including an introduction to Islam, common principles of Islamic finance, prohibited transactions, financing modes, and challenges. It provides some high-level context on the roots and goals of the Islamic financial system in adhering to Islamic law and principles.
This document provides an introduction and overview of the analytical study of the Islamic economic system by Dr. Monzer Kahf. It discusses the methodology of Islamic economics, distinguishing it from Islamic business law. The study aims to build a general theory of the functioning Islamic economy by analyzing the interrelationships between its components and examining its internal consistency. It also notes the lack of studies on the history of Islamic economic thought and the need for research in this area. The introduction outlines the contents and scope of the six chapters to follow, which will cover topics like consumption theory, production theory, the market structure, and the macroeconomic model and policy implications of the Islamic economy.
This document provides an overview of Islamic economic principles and a critique of capitalism and interest-based economies. It discusses the prohibition of riba (interest) in Islam and examines riba during the pre-Islamic era of jahiliyyah. The document also outlines the key components of an internship report on non-interest based financial systems in Pakistan, including explanations of Islamic banking principles and alternatives to interest-based lending.
This document provides an overview of an Islamic perspective on human development. It discusses several key points:
1. Human dignity and worth originate from God, who endowed humans with intellect and made them stewards of the earth. The core Islamic concepts of tawhid (unity of God), human custodianship, and justice define an Islamic understanding of values like freedom and rights.
2. Fundamental principles in Islam that relate to human development include human dignity, justice, freedom, equality, and social solidarity. Tawhid provides a holistic worldview that reconciles opposites.
3. An Islamic view of human development aims to create environments where people can achieve spiritual, moral and socio-economic well
The document discusses the history and evolution of money and monetary systems from ancient times to modern times. It notes that gold and silver coins were widely used as currencies historically. It describes the transition to paper money backed by gold or silver, then the removal of the gold standard and use of fiat currencies not backed by commodities. This led to greater instability, devaluations, and inflation. The Bretton Woods system tied currencies to the US dollar and gold but collapsed in the 1970s, ending the convertibility of dollars to gold and contributing to currency value fluctuations.
Crime and punishment in Islam are derived from Shariah law. There are fixed punishments under Shariah for certain crimes that infringe on universal human needs: theft (property), highway robbery (all needs), adultery (lineage), false accusations (lineage), drinking (reason), and apostasy (religion). The objectives of Islamic criminal law are to preserve life, religion, reason, lineage, and property in order to establish a just society where people's spiritual and material needs are fulfilled.
Principles of Islamic Economics In The Light Of the Holy Quran and Sunnahinventionjournals
The purpose of this research is to review the principles of Islamic economy with reference to injunctions of Islam. This paper presents selected literature relating to the principles of Economics of Islam according to the Holy Quran. The study of the Holy Quran reveals that the basic principles of Islamic Economy are briefly discussed in the Holy Book while the details are elaborated in the Ahadith(Traditions of the Holy Prophet S.A.W). These principles have been transformed into inferred rules by the AIMAS (Mujtahdeen) in the light of the Holy Quran and the Ahadith. To ensure economic equality, Allah the Al mighty, has directed the rich(wealthy) people to share their financial resources with the needy people. This ensures equal distribution of wealth in the society. Through Islamic Economic System, the concept of Welfare State can be successfully implemented, As practically demonstrated by Companions of the Holy Prophet (S.A .W)(Khulafa-ERashideen)During their Rule(Caliphate) for a period of about 30 years. Allah Ta’ala has promised to provide livelihood to every soul, as such; nobody lives without food and the means of livelihood in this way, equality in economic right has been ensured for all. If the principles of Islamic economy are implemented in letter and spirit, it will contribute towards the economic development in the society. An Economic System based on the Quranic principles of equitable society and productive investment can effectively remove much of the chronic economic illnesses as suffered by the Modern Society
The document summarizes an international conference on Islamic microfinance. It discusses various models of microfinance and their achievements. It emphasizes the importance of the cooperative model, highlighting the case study of Al Barakah Multi-purpose Cooperative Society, an Islamic microfinance cooperative in Mauritius. The conference explores concepts like ownership, accountability and worldviews from an Islamic perspective in the context of establishing sustainable Islamic microfinance.
The document discusses the principles of Islamic financial systems. It covers topics such as the fundamental principles of Islam like tawhid (unity of God), khilafah (vicegerency), and adalah (justice). It also discusses maqasid al-shariah (objectives of shariah), the strategy of Islamic economics, differences between conventional and Islamic financial systems, principles of Islamic banking like prohibition of interest and risk sharing, and objectives of seeking human welfare through allocating resources in accordance with Islamic teachings.
Principles of Islamic Governance and Leadership Week 1 LectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
Essential for islamic finance Full CourseFaiq Iqbal
This document provides an outline for a course on essentials of Islamic finance. It begins with an introduction to the economic system in Islam and key concepts like tawhid. It discusses Islamic principles around wealth, ownership and social justice. The outline then covers various Islamic financing instruments and terms. It aims to educate about Islamic finance based on 30 years of the author's experience and ongoing research.
The document discusses the ethical values and foundations of an Islamic society. It states that Islamic society is built on faith and divine commands that prescribe moral principles for human life. The five philosophical foundations of Islamic society are: (1) God's unity and sovereignty, (2) divine guidance for perfection, (3) man's role as God's representative, (4) purification and growth, and (5) accountability before God. Additional values that characterize Islamic society include truthfulness, justice, sincerity, and brotherhood.
A Comparison between Capitalism & Islamic Economical System An Overviewlinaodeh
The document compares the Islamic economic system to capitalism. The Islamic system emphasizes moral values and spiritual fulfillment over individual preferences. It also recognizes the concept of the afterlife and human brotherhood, which are absent from capitalism. When the Prophet Muhammad established the city of Medina, he introduced the concept of human brotherhood to share profits and trade between new immigrants, boosting the economy. Implementing Islamic values like morality, the afterlife, and brotherhood could make the system more beneficial than capitalism today by addressing issues it lacks.
This document provides an overview of Islamic finance and banking principles derived from the Quran and hadith. It discusses ten key principles: 1) God as the ultimate owner of wealth; 2) humanity's role as stewards of wealth; 3) equitable access to resources; 4) prohibitions against interest and gambling; 5) encouragement of trade, business, and wealth accumulation; 6) mandatory charitable donations (zakat); 7) debt obligations; 8) permissible economic activities; 9) risk sharing; and 10) maximizing societal and individual benefit. The document explains each principle and its scriptural basis, showing how Islamic finance aims to prevent injustice and promote shared prosperity.
The document discusses the role of Islam in fighting corruption. It defines corruption and outlines how Islam provides a moral framework through the Quran and teachings of the Prophet Muhammad. Islam teaches justice, accountability, transparency and prohibits illegal enrichment. It establishes standards of social justice and ethics to guide behavior. By fostering moral values like honesty, justice and fear of God, Islam aims to eradicate corruption and create a just society.
The document outlines the key principles of Hizb ut-Tahrir, an international Islamic political organization. It discusses Islam as the eternal religion and complete way of life, and the necessity of an Islamic state (Caliphate) to implement Sharia law. It describes the pillars of an Islamic state, including the Caliph, governors, judges, military, and economic and social systems based on Islamic principles. The document states Hizb ut-Tahrir's aim is to resume the Islamic way of life and reestablish the Caliphate, and its task is to carry the Islamic da'wah.
Introduction to Islamic economics. Definition of Islam and relationship between religion and economics. Also include the economy in the Islamic framework and economy as worship.
. Introduction of Islam.
Concept of Islam.
Importance of Deen in Human Life.
Difference between Deen and Religion.
Distinctive Aspects of Islam.
Islamic Beliefs & its Impact on Individual & Society and the Fundamental of Islam
Islamic Worships: Spiritual, Moral and Social Impact.
II. Study of Seerah of Prophet Mohammad (PBAH) as Role Model for:- Individual
Diplomat
Educator
Military Strategist
Peace Maker
III. Human Rights & Status of Woman in Islam.
Human Rights and Status of Woman in Islam
Dignity of Men and Women
IV. Islamic Civilization and Culture:
Meanings and the Vital Elements
Role of Civilization in Development of Human Personality and Communities
Distinctions of Islamic Civilization (Tauheed, Spiritualism, Dignity of Man, Equality,
Social Justice, Moral Values, Tolerance, Rule of Law)
V. Islam and World.
Impact of Islamic Civilization on the West and Vice Versa
The Role of Islam in the Modern World.
Muslim World and the Contemporary Challenges.
Rise of Extremism.
VI. Public Administration and Governance in Islam
Concept of Public Administration in Islam
Quranic Guidance on Good Governance
Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh.
Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
Governance under Pious Khelifat
Particular letters of Hazrat Umar (R.A) and Hazrat Ali (R.A) to different Authority.
Responsibilities of Civil Servants
System of Accountability in Islam
VII. Islamic Code of Life.
Salient Features of Islamic Systems, Social System, Political System, Economic
System, Judicial System, Administrative System,
Procedure of Ijmah and Ijtehad
This document summarizes a research paper presented at the First International Conference on Shari'ah Oriented Public Policy in Islamic Economic System in 2015. The paper proposes a two-tier mudarabah business model based on cash waqf to promote maqasid al-shari'ah and sustainable economic development for Islamic microfinance institutions. It discusses the objectives and potential of the proposed model to safeguard maqasid al-shari'ah, reform current Islamic microfinance frameworks, and help improve socio-economic conditions for the poor through financial inclusion. The paper reviews literature on waqf and microfinance concepts and analyzes how cash waqf-based microfinance can play an important role in poverty alleviation.
Al-Ghazali was an influential Muslim scholar who contributed to Islamic economic thought. He drew from both religious and secular sources to develop an ethical framework for economic activity based on Islamic principles. For Al-Ghazali, economic activity was permissible if it fulfilled basic human needs in a way that was consistent with sharia and promoted social welfare. He emphasized sharing wealth equitably and avoiding injustice in business dealings. Al-Ghazali's economic views were grounded in the Quran, hadith, and concept of maslaha or social benefit.
Questions (teaching of ISL) Dr. zaman UOG EDU 13023901-016
There is no inherent conflict between Islamic teachings and established scientific facts. While some may perceive apparent disagreements in areas such as evolution, cosmology or medicine, Islamic scholars have resolved such issues using several approaches:
1. Reconciling verses with established science using textual analysis and historical context. For example, Quranic verses on creation refer to God as initiator, not timeframes.
2. Distinguishing between religious truths and scientific facts. Religion addresses spiritual guidance not scientific minutiae.
3. Considering the continuous progress of science. Earlier interpretations may require revisiting in light of new evidence. Islam encourages seeking knowledge at all times.
As a teacher of Islamic studies, I would emphasize
THE DIGNITY OF MAN, An Islamic Perspective.pdfccccccccdddddd
This document provides background information on the author Dr. Mohammad Hashim Kamali and his book "The Dignity of Man: An Islamic Perspective". It discusses the origins and development of the concept of human rights after World War II, including the drafting of the Universal Declaration of Human Rights in 1948. It notes that while the Declaration was an important milestone, there was debate around its philosophical underpinnings and cultural influences being predominantly Western. Some Asian and Muslim-majority countries raised objections or concerns that cultural and religious contexts were not fully considered. The document provides this context and history to frame Kamali's examination of human dignity and rights from an Islamic perspective.
MAQASID AL SHARIAH, IJTIHAD AND CIVILISATIONAL RENEWAL.pdfccccccccdddddd
This document discusses the concept of maqasid (objectives/purposes) of Shariah law and how they relate to ijtihad (independent legal reasoning) and civilizational renewal. Some key points:
1) Maqasid reflect the goals and purposes of Shariah, either generally or for specific topics, and were historically marginalized in Islamic legal theory which focused more on specific legal texts and rules.
2) Recent scholarship is exploring how maqasid can provide a framework for ijtihad and help address modern issues through a focus on universal human values like life, intellect, religion, property and family.
3) The author argues for developing a maqas
ISLAMIC LAW IN MALAYSIA, ISSUES AND DEVELOPMENTS.pdfccccccccdddddd
This chapter provides context about Islamic law in Malaysia. It notes that Malaysia has a multi-racial and multi-religious population, with Malays making up over half and being predominantly Muslim. Islam plays a central role in Malay identity and politics, though Malaysia remains officially secular. Communalism and ethnicity have continued to influence Malaysian politics due to colonial policies that promoted divisions. Reforms to family law have faced debates around increasing Islamization.
More Related Content
Similar to Isbnk_and_dev_alternative_banking_concept.pdf
This document provides an overview of an Islamic perspective on human development. It discusses several key points:
1. Human dignity and worth originate from God, who endowed humans with intellect and made them stewards of the earth. The core Islamic concepts of tawhid (unity of God), human custodianship, and justice define an Islamic understanding of values like freedom and rights.
2. Fundamental principles in Islam that relate to human development include human dignity, justice, freedom, equality, and social solidarity. Tawhid provides a holistic worldview that reconciles opposites.
3. An Islamic view of human development aims to create environments where people can achieve spiritual, moral and socio-economic well
The document discusses the history and evolution of money and monetary systems from ancient times to modern times. It notes that gold and silver coins were widely used as currencies historically. It describes the transition to paper money backed by gold or silver, then the removal of the gold standard and use of fiat currencies not backed by commodities. This led to greater instability, devaluations, and inflation. The Bretton Woods system tied currencies to the US dollar and gold but collapsed in the 1970s, ending the convertibility of dollars to gold and contributing to currency value fluctuations.
Crime and punishment in Islam are derived from Shariah law. There are fixed punishments under Shariah for certain crimes that infringe on universal human needs: theft (property), highway robbery (all needs), adultery (lineage), false accusations (lineage), drinking (reason), and apostasy (religion). The objectives of Islamic criminal law are to preserve life, religion, reason, lineage, and property in order to establish a just society where people's spiritual and material needs are fulfilled.
Principles of Islamic Economics In The Light Of the Holy Quran and Sunnahinventionjournals
The purpose of this research is to review the principles of Islamic economy with reference to injunctions of Islam. This paper presents selected literature relating to the principles of Economics of Islam according to the Holy Quran. The study of the Holy Quran reveals that the basic principles of Islamic Economy are briefly discussed in the Holy Book while the details are elaborated in the Ahadith(Traditions of the Holy Prophet S.A.W). These principles have been transformed into inferred rules by the AIMAS (Mujtahdeen) in the light of the Holy Quran and the Ahadith. To ensure economic equality, Allah the Al mighty, has directed the rich(wealthy) people to share their financial resources with the needy people. This ensures equal distribution of wealth in the society. Through Islamic Economic System, the concept of Welfare State can be successfully implemented, As practically demonstrated by Companions of the Holy Prophet (S.A .W)(Khulafa-ERashideen)During their Rule(Caliphate) for a period of about 30 years. Allah Ta’ala has promised to provide livelihood to every soul, as such; nobody lives without food and the means of livelihood in this way, equality in economic right has been ensured for all. If the principles of Islamic economy are implemented in letter and spirit, it will contribute towards the economic development in the society. An Economic System based on the Quranic principles of equitable society and productive investment can effectively remove much of the chronic economic illnesses as suffered by the Modern Society
The document summarizes an international conference on Islamic microfinance. It discusses various models of microfinance and their achievements. It emphasizes the importance of the cooperative model, highlighting the case study of Al Barakah Multi-purpose Cooperative Society, an Islamic microfinance cooperative in Mauritius. The conference explores concepts like ownership, accountability and worldviews from an Islamic perspective in the context of establishing sustainable Islamic microfinance.
The document discusses the principles of Islamic financial systems. It covers topics such as the fundamental principles of Islam like tawhid (unity of God), khilafah (vicegerency), and adalah (justice). It also discusses maqasid al-shariah (objectives of shariah), the strategy of Islamic economics, differences between conventional and Islamic financial systems, principles of Islamic banking like prohibition of interest and risk sharing, and objectives of seeking human welfare through allocating resources in accordance with Islamic teachings.
Principles of Islamic Governance and Leadership Week 1 LectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
Essential for islamic finance Full CourseFaiq Iqbal
This document provides an outline for a course on essentials of Islamic finance. It begins with an introduction to the economic system in Islam and key concepts like tawhid. It discusses Islamic principles around wealth, ownership and social justice. The outline then covers various Islamic financing instruments and terms. It aims to educate about Islamic finance based on 30 years of the author's experience and ongoing research.
The document discusses the ethical values and foundations of an Islamic society. It states that Islamic society is built on faith and divine commands that prescribe moral principles for human life. The five philosophical foundations of Islamic society are: (1) God's unity and sovereignty, (2) divine guidance for perfection, (3) man's role as God's representative, (4) purification and growth, and (5) accountability before God. Additional values that characterize Islamic society include truthfulness, justice, sincerity, and brotherhood.
A Comparison between Capitalism & Islamic Economical System An Overviewlinaodeh
The document compares the Islamic economic system to capitalism. The Islamic system emphasizes moral values and spiritual fulfillment over individual preferences. It also recognizes the concept of the afterlife and human brotherhood, which are absent from capitalism. When the Prophet Muhammad established the city of Medina, he introduced the concept of human brotherhood to share profits and trade between new immigrants, boosting the economy. Implementing Islamic values like morality, the afterlife, and brotherhood could make the system more beneficial than capitalism today by addressing issues it lacks.
This document provides an overview of Islamic finance and banking principles derived from the Quran and hadith. It discusses ten key principles: 1) God as the ultimate owner of wealth; 2) humanity's role as stewards of wealth; 3) equitable access to resources; 4) prohibitions against interest and gambling; 5) encouragement of trade, business, and wealth accumulation; 6) mandatory charitable donations (zakat); 7) debt obligations; 8) permissible economic activities; 9) risk sharing; and 10) maximizing societal and individual benefit. The document explains each principle and its scriptural basis, showing how Islamic finance aims to prevent injustice and promote shared prosperity.
The document discusses the role of Islam in fighting corruption. It defines corruption and outlines how Islam provides a moral framework through the Quran and teachings of the Prophet Muhammad. Islam teaches justice, accountability, transparency and prohibits illegal enrichment. It establishes standards of social justice and ethics to guide behavior. By fostering moral values like honesty, justice and fear of God, Islam aims to eradicate corruption and create a just society.
The document outlines the key principles of Hizb ut-Tahrir, an international Islamic political organization. It discusses Islam as the eternal religion and complete way of life, and the necessity of an Islamic state (Caliphate) to implement Sharia law. It describes the pillars of an Islamic state, including the Caliph, governors, judges, military, and economic and social systems based on Islamic principles. The document states Hizb ut-Tahrir's aim is to resume the Islamic way of life and reestablish the Caliphate, and its task is to carry the Islamic da'wah.
Introduction to Islamic economics. Definition of Islam and relationship between religion and economics. Also include the economy in the Islamic framework and economy as worship.
. Introduction of Islam.
Concept of Islam.
Importance of Deen in Human Life.
Difference between Deen and Religion.
Distinctive Aspects of Islam.
Islamic Beliefs & its Impact on Individual & Society and the Fundamental of Islam
Islamic Worships: Spiritual, Moral and Social Impact.
II. Study of Seerah of Prophet Mohammad (PBAH) as Role Model for:- Individual
Diplomat
Educator
Military Strategist
Peace Maker
III. Human Rights & Status of Woman in Islam.
Human Rights and Status of Woman in Islam
Dignity of Men and Women
IV. Islamic Civilization and Culture:
Meanings and the Vital Elements
Role of Civilization in Development of Human Personality and Communities
Distinctions of Islamic Civilization (Tauheed, Spiritualism, Dignity of Man, Equality,
Social Justice, Moral Values, Tolerance, Rule of Law)
V. Islam and World.
Impact of Islamic Civilization on the West and Vice Versa
The Role of Islam in the Modern World.
Muslim World and the Contemporary Challenges.
Rise of Extremism.
VI. Public Administration and Governance in Islam
Concept of Public Administration in Islam
Quranic Guidance on Good Governance
Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh.
Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
Governance under Pious Khelifat
Particular letters of Hazrat Umar (R.A) and Hazrat Ali (R.A) to different Authority.
Responsibilities of Civil Servants
System of Accountability in Islam
VII. Islamic Code of Life.
Salient Features of Islamic Systems, Social System, Political System, Economic
System, Judicial System, Administrative System,
Procedure of Ijmah and Ijtehad
This document summarizes a research paper presented at the First International Conference on Shari'ah Oriented Public Policy in Islamic Economic System in 2015. The paper proposes a two-tier mudarabah business model based on cash waqf to promote maqasid al-shari'ah and sustainable economic development for Islamic microfinance institutions. It discusses the objectives and potential of the proposed model to safeguard maqasid al-shari'ah, reform current Islamic microfinance frameworks, and help improve socio-economic conditions for the poor through financial inclusion. The paper reviews literature on waqf and microfinance concepts and analyzes how cash waqf-based microfinance can play an important role in poverty alleviation.
Al-Ghazali was an influential Muslim scholar who contributed to Islamic economic thought. He drew from both religious and secular sources to develop an ethical framework for economic activity based on Islamic principles. For Al-Ghazali, economic activity was permissible if it fulfilled basic human needs in a way that was consistent with sharia and promoted social welfare. He emphasized sharing wealth equitably and avoiding injustice in business dealings. Al-Ghazali's economic views were grounded in the Quran, hadith, and concept of maslaha or social benefit.
Questions (teaching of ISL) Dr. zaman UOG EDU 13023901-016
There is no inherent conflict between Islamic teachings and established scientific facts. While some may perceive apparent disagreements in areas such as evolution, cosmology or medicine, Islamic scholars have resolved such issues using several approaches:
1. Reconciling verses with established science using textual analysis and historical context. For example, Quranic verses on creation refer to God as initiator, not timeframes.
2. Distinguishing between religious truths and scientific facts. Religion addresses spiritual guidance not scientific minutiae.
3. Considering the continuous progress of science. Earlier interpretations may require revisiting in light of new evidence. Islam encourages seeking knowledge at all times.
As a teacher of Islamic studies, I would emphasize
Similar to Isbnk_and_dev_alternative_banking_concept.pdf (19)
THE DIGNITY OF MAN, An Islamic Perspective.pdfccccccccdddddd
This document provides background information on the author Dr. Mohammad Hashim Kamali and his book "The Dignity of Man: An Islamic Perspective". It discusses the origins and development of the concept of human rights after World War II, including the drafting of the Universal Declaration of Human Rights in 1948. It notes that while the Declaration was an important milestone, there was debate around its philosophical underpinnings and cultural influences being predominantly Western. Some Asian and Muslim-majority countries raised objections or concerns that cultural and religious contexts were not fully considered. The document provides this context and history to frame Kamali's examination of human dignity and rights from an Islamic perspective.
MAQASID AL SHARIAH, IJTIHAD AND CIVILISATIONAL RENEWAL.pdfccccccccdddddd
This document discusses the concept of maqasid (objectives/purposes) of Shariah law and how they relate to ijtihad (independent legal reasoning) and civilizational renewal. Some key points:
1) Maqasid reflect the goals and purposes of Shariah, either generally or for specific topics, and were historically marginalized in Islamic legal theory which focused more on specific legal texts and rules.
2) Recent scholarship is exploring how maqasid can provide a framework for ijtihad and help address modern issues through a focus on universal human values like life, intellect, religion, property and family.
3) The author argues for developing a maqas
ISLAMIC LAW IN MALAYSIA, ISSUES AND DEVELOPMENTS.pdfccccccccdddddd
This chapter provides context about Islamic law in Malaysia. It notes that Malaysia has a multi-racial and multi-religious population, with Malays making up over half and being predominantly Muslim. Islam plays a central role in Malay identity and politics, though Malaysia remains officially secular. Communalism and ethnicity have continued to influence Malaysian politics due to colonial policies that promoted divisions. Reforms to family law have faced debates around increasing Islamization.
FREEDOM, EQUALITY AND JUSTICE IN ISLAM.pdfccccccccdddddd
This document provides an introduction and overview of the first chapter on freedom from Mohammad Hashim Kamali's book "Freedom, Equality and Justice in Islam". It discusses that while freedom is a significant concept, there is little agreement on its precise meaning as it can have different interpretations depending on context. The chapter will analyze conceptualizations of freedom in Islamic theological, social and political contexts based on evidence from the Quran and hadith. It notes that while Muslim jurists have not analyzed the concept of freedom as extensively as Western scholars, contemporary Islamic scholars have contributed more to developing understandings of concepts like freedom and equality in relation to changing modern societies.
This document provides an introduction and overview of the book "Freedom of Expression in Islam" by Mohammad Hashim Kamali. It summarizes the book's main themes and structure. The book examines both affirmative evidence in Islamic sources supporting freedom of expression, as well as moral and legal restrictions on this freedom. It explores concepts related to expression such as sedition, heresy and disbelief. The introduction notes this is one of the first comprehensive studies on this topic in English or Arabic. It aims to locate evidence, develop new perspectives, and interpret sources in light of contemporary issues. The book is divided into preliminary matters, affirmative evidence, moral restraints, and legal restraints. It examines concepts like criticism, opinion, and association
AN INTELLECTUAL HISTORY OF ISLAM IN INDIA.pdfccccccccdddddd
This document provides an overview of Sunni orthodoxy and theological studies in medieval India. It discusses the dominance of the Hanafi school of Islamic jurisprudence among Muslims in the Indian subcontinent since the 11th century. It notes some of the major Hanafi legal texts produced in India. It also briefly outlines the relatively minor role of theological studies in India compared to other parts of the Islamic world, noting a few early theologians from regions like Sind and Lahore. Overall the document surveys the establishment and continued influence of Sunni Hanafi orthodoxy in medieval India.
The document provides an overview of Islamic architecture and art history. It begins by introducing the major architectural elements of mosques, including minarets, domes, arches, facades, ceramic tiles, screens, and prayer spaces. It then highlights architectural styles that developed in different Islamic regions such as North Africa, the Middle East, Central Asia, India, and Southeast Asia. The document concludes by showcasing artistic masterpieces from Islamic dynasties including calligraphy, ceramics, glasswork, and other art forms.
A Muslim's Reflections on Democratic Capitalism.pdfccccccccdddddd
This document provides an overview of Islamic economic concepts as derived from the Quran and Hadith. It discusses how in Islam, humans have a responsibility for their own welfare and the environment, as well as before God. While humans have material needs, Islam teaches they are more than economic beings - they are spiritual beings called to worship God. The Quran reveals the earthly life is temporary and meant to prepare humans for the afterlife, when they will be judged. Islam thus calls for a balance between material and spiritual needs to fulfill their divine purpose.
This summary provides a high-level overview of the key events and developments in early Islamic history outlined in the document's chronology:
- The birth of the Prophet Muhammad in 570 CE and major events in his life including the Hijra in 622 which marked the beginning of the Islamic calendar.
- The rapid expansion of the Muslim empire through military conquests under the first three caliphs - Abu Bakr, Umar, and Uthman - reaching as far as Egypt and Persia by the mid-7th century.
- The rise of sectarian divisions and power struggles following the death of the Prophet, culminating in the assassination of Uthman in 656 and the Battle
1001 Inventions The Enduring Legacy of Muslim Civilization.pdfccccccccdddddd
This document provides an introduction and summary of the book 1001 Inventions: The Enduring Legacy of Muslim Civilization. It discusses how the author, Salim Al-Hassani, became interested in the topic after realizing there was a 1000 year gap in scientific history that was not adequately explained. It led him to research the contributions of Muslim civilization during this period. This grew into the Foundation for Science, Technology and Civilization and the website MuslimHeritage.com. The initiative 1001 Inventions was then launched to help spread knowledge of the scientific achievements during this era to wider audiences. The introduction provides background on the motivation and story behind the creation of this book.
1001 Inventions Muslim Heritage in Our World.pdfccccccccdddddd
This document provides an introduction and overview of the book "1001 Inventions: Muslim Heritage in Our World". It discusses how the book came to be written to help fill a 1000 year gap in history textbooks regarding scientific and technological developments during the Islamic Golden Age. The introduction describes the book's goal of highlighting important Muslim contributions in fields like mathematics, astronomy, agriculture, medicine, architecture, and more that helped lay the foundations for modern science and technology. It expresses hope that the book will help inspire people of all faiths and provide a better understanding between cultures.
Islam's penal law is based on the concept of accountability before God. It aims to deter crime through fair punishments prescribed by Islamic scripture. The objectives of punishment in Islam are:
1. To punish the guilty proportionately for their crimes.
2. To prevent criminals from reoffending.
3. To serve as a lesson for others to discourage criminal inclinations.
4. To administer punishments publicly for maximum deterrent effect.
This document provides an overview and summary of the contents of the Quran. It discusses the origins and compilation of the Quran. The key topics covered in the Quran are identified as the story of creation, stories of prophets, stories of good and wicked people, parables and maxims, articles of faith, basic duties, the Islamic code of conduct, laws relating to various aspects of life, and laws of war and peace. The document then provides a high-level summary of the creation of Adam and Eve as recounted in the Quran.
A Biography of The Prophet of Islam In the Light of the Original Sources An A...ccccccccdddddd
This document provides a summary of the contents of Volume 1 of a biography of the Prophet Muhammad. It discusses sources used, including the Quran, hadith, biography works, and war chronicles. It notes that the volume will cover history of Makkah before Islam, the world situation, and the Prophet's life from birth to his hijrah to Madinah. It aims to present reliable narratives and derive lessons for applying the Sunnah today.
African Muslim Names Images and Identities.pdfccccccccdddddd
This document provides an overview of the book "African Muslim Names: Images and Identities" by Sharifa M. Zawawi. The book examines Muslim names used in Africa, how they are adapted to African languages, and the synthesis between indigenous and Islamic influences. It discusses the meanings and social significance of African Muslim names. The document provides context on the importance of names in African culture and outlines the structure and sources used in the book. Key topics covered include the derivation of Muslim names, their roots in Arabic and Quranic sources, and examples from Hausa-Fulani and Swahili languages.
This document provides an overview of the Saudi financial system and its evolution. It discusses Saudi Arabia's geography, population, resources, and administrative structure. It then outlines Saudi Arabia's three Five-Year Development Plans which aimed to diversify its economy beyond oil and channel government revenues through public and private institutions. The plans helped develop the financial system but maintaining growth remains challenging due to constraints like lack of trained Saudi nationals and tensions between Western and Islamic financial models.
This document discusses the identity crisis facing modern Muslim societies as they have struggled with balancing national and religious identities. It uses the examples of Turkey, Egypt, and Pakistan to examine how Western concepts of secular nationalism have influenced Muslim intellectuals and political elites. While Muslim countries developed as nation-states, individuals have not completely given their loyalty to these states and still maintain aspects of their Islamic ummah identity. The tension between religious and secular ideas of identity is a key issue explored in this work through analyzing the development of Muslim thought on these concepts over the 20th century.
This document provides an introduction and summary of the book "Studies in Islamic Civilization" by Ahmed Essa. It discusses the book's focus on the contributions of Islamic civilization that are often overlooked or minimized in world histories. The book surveys the accomplishments of the Muslim world from the first Muslim community through later expansion. It examines areas like trade, agriculture, and travel. A major focus is on the pursuit of learning in Islamic civilization and the advances this led to in fields like philosophy, science, and medicine. The book also discusses the flowering of creativity in Islamic literature and arts, as well as the civilization's impact on the Renaissance in Europe. The introduction emphasizes the need to understand Islamic history and achievements in order to address misunderstand
Muslim Baby Names Urdu Roman and English.pdfccccccccdddddd
Muslim Baby Names is a book that provides over 2,000 Muslim names for boys and girls in both Romanized English and Urdu scripts, along with the meanings of each name in English. The names are compiled alphabetically for ease of reference. The book includes an introduction explaining the Romanization of Urdu letters and the importance of choosing good names in the Muslim tradition.
This document summarizes Marguerite van Geldermalsen's experience marrying a Bedouin man named Mohammad Abdallah in Petra, Jordan in 1978. It describes how she and her friend Elizabeth met Mohammad after visiting sites in Petra and he invited them to stay with his family. They accepted and followed a young boy who guided them to Mohammad's cave home. Marguerite later married Mohammad and had three children with him before he passed away in 2002. She now divides her time between Sydney, Australia and Petra.
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
Reimagining Your Library Space: How to Increase the Vibes in Your Library No ...Diana Rendina
Librarians are leading the way in creating future-ready citizens – now we need to update our spaces to match. In this session, attendees will get inspiration for transforming their library spaces. You’ll learn how to survey students and patrons, create a focus group, and use design thinking to brainstorm ideas for your space. We’ll discuss budget friendly ways to change your space as well as how to find funding. No matter where you’re at, you’ll find ideas for reimagining your space in this session.
This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
There are 4 phases of wound healing: hemostasis, inflammation, proliferation, and remodeling. This document also describes the mechanism of wound healing. Factors that affect healing include infection, uncontrolled diabetes, poor nutrition, age, anemia, the presence of foreign bodies, etc.
Complications of wound healing like infection, hyperpigmentation of scar, contractures, and keloid formation.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
The event will cover the following::
Walmart Business + (https://business.walmart.com/plus) is a new shopping experience for nonprofits, schools, and local business customers that connects an exclusive online shopping experience to stores. Benefits include free delivery and shipping, a 'Spend Analytics” feature, special discounts, deals and tax-exempt shopping.
Special TechSoup offer for a free 180 days membership, and up to $150 in discounts on eligible orders.
Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
Digital Artefact 1 - Tiny Home Environmental Design
Isbnk_and_dev_alternative_banking_concept.pdf
1. ISLAMIC BANKING AND DEVELOPMENT
AN ALTERNATIVE BANKING CONCEPT?
This is a collective presentation written by Monzer Kahf, Ausaf Ahmad
and Sami Homud, IRTI late 1998
2. CONTENTS
Page
I. INTRODUCTION 1
II. ISLAM AND ECONOMICS 2
III. ISLAMIC BANKING 10
A. FOUNDATIONS 10
B. OPERATIONS OF ISLAMIC BANKS 11
1. Fund Mobilization 11
2. Fund Utilization 13
3. Sharing Modes 13
4. Sale Modes 14
5. Leasing Modes 14
C. EMERGENCE AND GROWTH OF
ISLAMIC BANKS 15
IV. ISLAMIC BANKING AND DEVELOPMENT 21
A. DEVELOPMENTAL CHARACTERISTICS OF
ISLAMIC MODES OF FINANCING 21
B. SOCIAL COMMITMENT OF ISLAMIC BANKING 22
C. DEVELOPMENTAL ACTIVITIES OF THE ISLAMIC
DEVELOPMENT BANK (IDB) 24
A. Sectorial Distribution 25
B. Distribution by Modes of Financing 27
1. Loan Financing 29
2. Leasing 29
3. Instalment Sale 30
4. Equity Participation 31
5. Lines of Financing 32
6. Technical Assistance 32
C. Relations with Islamic Banks 32
V. ISLAMIC BANKING AS A CHOICE 34
A. ISLAMIC BANKS AND BANKING COMMUNITY 34
B. ISLAMIC BANKING AS AN ALTERNATIVE
APPROACH 36
4. 1
I. INTRODUCTION
Religion, more often than not, and to varying degrees, has
something to say about economic behavior. The word “Religion”
itself, its Arabic counterpart “Din” and the essence of the
message of all religions imply and indicate setting norms and
standards for human behavior which, by definition, extend to the
economic arena. Hence, it is not surprising that religion and
economics are related. Separation and divorce between them
would be unusual.
The objective of this presentation is to give an overview of
the nature and characteristics of Islamic banking as a concept
and how it is implemented by this new generation of institutions
called Islamic banks.
I will begin with a quick review of the basic points of the
Islamic economic system and move on to the essential
foundations of Islamic banking and its underlying philosophy. I
will then give a glimpse of the rise and growth of Islamic banks
followed by a short description of their operations in mobilization
and utilization of funds, throwing some light along the way on
the Islamic modes of financing.
While looking into the developmental characteristics of
Islamic banking, we will see how they are inter-linked with
transactions in the physical goods market. This will be followed
by a review of the social and moral commitment of Islamic
banks, and a glance at the activities of the Islamic Development
5. 2
Bank. I will then conclude by a call to consider the possibility of
adopting the concept of Islamic financing as part of the ongoing
cultural inter-changes, especially, that its applicability is not
restricted to any specific religion, culture or to the Muslim
societies alone.
II. ISLAM AND ECONOMICS
All monotheistic religions have their own sets of Divine
values and norms with regard to human behavior at large, the
economic behavior being a part of it. They all call on human
beings to observe and implement religious guidance both
individually and collectively. Islam, in this respect, like other
revealed religions, has its own values and norms which are
supposed to be reflected in all human actions.
Yet, Islam addresses all aspects of human behavior at once
with the purpose of integrating morality and spirituality in all
spheres of human life and by all means of social organization.
This message is directed to man, whether singularly as a person
for whose upliftment, purification and delivery all religions aim;
or socially as groups, nations and communities of nations.
Consequently, Islam is usually said to be a total way of life or a
wholistic system for women, men and societies, and we Muslims
believe that. This means Islam extends its realm to organize all
aspects of human life: politically, socially, spiritually, morally
and of course economically around the basic pillar of faith, that
is the absolute oneness of God.
6. 3
The economic teachings of Islam echo one unifying
theme, that is: the Almighty God is the only and ultimate Owner
of the worlds and the final Law Giver. While man is entrusted by
God to benefit from his property, he is responsible for developing
and improving it as he will be judged accordingly. In economic
life, there are four broad principles that provide the essential
guidance and framework of the Islamic economic system:
1. God created the whole universe and made it subject
and available to men and women to use and benefit
from. “It is He Who has made the earth submittant
to you, so traverse Ye through its tracts and enjoy
of the Sustenance which He furnishes: but unto
Him is the Resurrection.” (67:15), and “say: Travel
through the earth and see how Allah did originate
creation: so will Allah produce a later creation:”
(29:20), and “Do they not travel through the land,
so that their hearts (and minds) may thus learn
and their ears may thus hear?” (22:46)
The Prophet Muhammad (pbuh) said: “a believer will
never be satisfied of doing good until he finally
reaches Heaven.”
In Islam, women and men are urged to go through the
worlds and extract their goods in order to improve the
quality of life and reconstruct the environment in such
a way that makes them most comfortable and most
beautiful, as the Qur’an commands.
“It is He Who has created you from the earth and
ordained you to construct it”.(11:61)”.
7. 4
2. Ethical and moral values are integrated in and inter-
woven with the recommended patterns of personal
behavior as well as inter-personal transactions. The
values of being righteous and good doer, benevolent,
punctual, truthful, honest, trustworthy, etc., are not
just pure ideal morals, but they are spread throughout
the legal system as they make the landmarks for
economic and financial transactions. In the Islamic
system, moral values are also the guiding forces for
collective work and social organization. Many verses in
the Qur’an emphasize being good to others as means for
doing good to one’s own self.
The sayings of the Prophet Muhammad (pbuh) are
abundant in the area of denouncing cheating,
dishonesty, lack of punctuality as characteristic of
hypocrisy that deprives a person from being a true
believer.
The Prophet (pbuh) says: “he who cheats is not one of
us” and, “the signs of a hypocrite are three: he lies
when he speaks, he betrays when is trusted and he
does not fulfill when he promises.”
The Islamic moral system makes personal salvation
dependent on doing good and kindness to others.
Hence, altruism becomes a means of selfishness and
giving the poor and needy becomes a way of fulfilling
one’s personal spiritual upliftment. In this regard, a
unique aspect of the Islamic system is zakah which is
known as the third pillar of this religion. It comes, after
prayers, as the second most important worshipping
ritual, and it is simply a financial religious duty on the
rich for the support of the poor. Islam is the only
8. 5
system, and the only religion, that gives the poor a
direct right in the wealth of the rich and considers
denying this right equal to disbelief, not only in a
metaphoric meaning, but also in a full legal sense. The
Qur’an says: and those in whose wealth and
possessions there exists a given right for the needy
and the deprived. (70:24-25).
3. Justice, fairness and standing against oppression and
exploitation are hallmarks of the Islamic socio economic
order. The word justice (and its derivatives) is the third
most repeated word in the Qur’an. It comes after the
words “Allah” and “knowledge”. This symbolizes how
essential is the principle of justice in the Islamic
economic system. The Qur’an reads: “Allah commands
you to render back the trusts to those to whom they
are due, and when judging between human and
human that you judge with justice: Verily how
excellent is the teach which He gives you! For Allah
is He Who hears and sees all things.” (4:58)
“O Ye who believe! Stand out for justice as witness
to Allah, even against yourselves, or your parents,
or your kin. Whether it be rich or poor, for Allah
can best protect both. Follow not the lusts (of your
hearts), lest ye swerve, and if ye distort (justice) or
decline to do justice, verily Allah is well acquainted
with all that ye do. (4:135)
Along with justice comes moderation, balance, selecting
a middle path and avoidance of extremes.
9. 6
“Oh Children of ’Adam! Beautify yourself for every
act of worship and eat and drink but do not waste.
Verily, He does not love the wasteful.” (7:31)
“And those who whenever they spend, are neither
wasteful nor niggardly, but hold a just balance
between those (two extremes).” (25:67)
Islam offers a middle path between the extremes of
individualism and collectivism, extravagance and
miserliness, altruism and selfishness; all that with
recognition of, and consistency with human nature; and
while highlighting spiritual and moral aspects of human
existence, it does not neglect the material and mundane
side of life. Qur’an puts it:
“And Seek, with the wealth that Allah has bestowed
on thee, the abode of the Hereafter; but do not
forget thy share in this world. Do good to others
just as Allah has done good to you. Do not aim to
cause mischief on earth, for Allah does not love
mischief makers.”
4. Islam enjoins that people should help each other, share
the bounties of God with each other and cooperate with
each other in all that is good. The Qur’an reads: “Help
Ye one another in benevolence and piety, but help ye
not one another in sin and rancour” (5:2). Similarly,
there are many verses that call on believers to spend
from their own wealth on the kith and kin, on orphans
and the needy, on the wayfarer and in the general
welfare of society and humanity at large. The Qur’an
says:
10. 7
“Believe in Allah and His apostle and spend on
others out of that which He has made you trustees
of; for those of you who have attained to faith and
who spend (in His cause) shall have a great
reward.” (57:7).
“So give the kinsman his due and to the needy and
to the wayfarer, that is for those who seek Allah’s
countenance and such are successful.” (30:38).
The Prophet Muhammad (pbuh) said: “He is not
a believer who eats his fill when his neighbor
is hungry”. Hence, the economic order that
could be devised in accordance with the Islamic
teachings is based on justice (‘Adl) and
improvement in all directions.
III. ISLAMIC BANKING
A. FOUNDATIONS
The basic principles of Islamic banking originate in the
axioms of justice and harmony with reality and the human
nature.
The most genuine and plain definition of financing is that it
is the provision of factors of production as well as goods and
services without requiring an immediate counterpart to be paid
by the receiver. For instance, a laborer finances the employer by
waiting until the end of month for getting compensation for the
working hours given throughout the month, and the real capital
11. 8
owner finances the entrepreneur by waiting until the sale of
production to get a portion of the net outcome.
Islamic financing is no more than that, in its full, plain and
direct sense. Islamic financing is a name for providing factors of
production, goods and services for which payment is deferred. So
simple and so straightforward! Real-life exchange and
production processes have, as part of their components or forms,
the provision of goods to consumers as well as equipment,
materials and other means of production to producers. This is
the essence of Islamic banking practices.
Islamic banking provides financing in the form of
equipment, machinery and other producers’ and consumers’
goods for deferred payments. It also provides means of payments
as producers’ principal in projects on the basis of sharing the
actual, real-life outcome of a production process.
Such forms of financing are based on the principle of
justice because, in profit sharing, both parties share the real
results or output of a productive project without throwing the
risk burden on one side while relieving the other. When
financing is done on the basis of sale principle, the financier
carries the kind of risk associated with owning a good and
providing it to users. In both the cases, the fair play of market
forces determine the rates of distribution of profit of the
operation among the financier and beneficiary.
The Islamic system assigns to private property the corner-
stone of its socio-economic order. The owner has a full right to
12. 9
the increase, growth, benefit and profit that results from one’s
property. This is also consistent with human nature. If a
property is entrusted to someone else (through financing), the
user’s efforts that contribute to growth and profit must also be
recognized. That is also humanly natural. The result or actual
outcome of such cooperation should fairly be distributed among
the two parties and nothing else.
In lending, the lender gives real goods (be it life-time
savings or any other loanable goods) to the borrower against a
notional right, called debt. Hence, lending changes the nature of
what is owned from real balances to a legal commitment, which
is purely an inter-personal abstract concept. A debt is, by
definition and by its nature, incapable of growing or increasing
because it is purely conceptual, it is a relation between a person
and another person. Please think for a moment of a debt, how
can a debt grow? How can it increase? Except by arbitration,
artificialities and pure contrivance!
In contrast, the same savings and/or real goods may be
given on sharing bases. The owner holds to the right of
ownership and the user exerts efforts for making the goods grow
and increase, like a peasant who buries seeds in the soil and
serves them, or like a trader who buys merchandise and finds a
good market for it. Ownership remains in the hands of the
finance provider and the work is given by the finance receiver.
Both contributions are recognized as they participate in creating
the increase or growth. Therefore, both parties deserve to share
the real outcome of that exercise.
13. 10
If one wants one’s financing to be guaranteed, why should
one then have a claim on a part of output of the project while
bearing no part of its pain and risks. Fairness requires that
losses should be carried in proportion to financing advanced. If a
financier wants to have a claim on a part of the return of a
project, then she/he must also carry a proportional share of the
risks and burdens of the same. This is what we call the rule of
“gains should always be linked to risk exposure”.
Finance on the basis of profit/loss sharing opens the way
to direct investment, where the utmost attention of the bank is
directed to the profitability of investment. In this case, close
working relations between the bank and the fund user (project
manager) is required to monitor performance and to solve
unexpected problems. As long as returns are commensurate with
risk, direct investment would not shy away from high-risk
projects, nor from financing small and micro-enterprises.
However, direct investment does not seem to be favored by
traditional banks. Quoting a recent article in the World Bank
Research Observer,∗
“In the absence of full information, banks tend to
allocate credit to firms with reliable track records or
available internal funds, even if other firms present
better investment opportunities. Financial
intermediaries ... can acquire information that is
superior to that of outsiders by developing and
∗
Dimitri Vittas and Yoon Je Cho, “Credit Policies: Lessons from Japan and Korea,”
World Bank Research Observer, Vol.II, No.2 (August, 1996), pp. 277-98.
14. 11
maintaining close long-term relationships with their
customers. They can play an important role in
screening projects, monitoring behavior and
outcomes, and managing corporate distress.
(However,) In many countries, commercial banks favor
lending for low-risk activities. They are generally less
willing to finance high-risk projects with long payback
periods, even if these projects may yield higher overall
returns. They are generally also reluctant to finance
small firms that lack adequate collateral, even though
such firms may be more innovative and promising
than others.”
B. OPERATIONS OF ISLAMIC BANKS
Contemporary Islamic banks have been founded on the
banking model that existed in Europe and North America, with
regard to their main layout, departmental structure and their
basic functions of mobilizing financial resources and using them
to finance those who are in need for investible funds. Obviously,
the difference lies in the area of modes of financing that are, in
the case of Islamic banks, derived from the Islamic system and
structured within the Islamic legal framework.
1. Fund Mobilization
Resources are mobilized from shareholders and savings
owners. Shareholders own the bank’s net equities while savers
participate in the ownership of the bank’s investments. In other
words, savings are mobilized on the basis of sharing rather than
15. 12
interest-based lending. In Islamic banks, depositors are in a
sense a special category of shareholders. They do not share the
private equity of the bank such as its building and equipment,
but they do share “as owners of funds” in the profit-sharing
investment operations of the bank.
In Islamic banks, deposit agreement is a contract to
provide funds that will be managed by the bank, on behalf of the
owner, as an appointed agent. Consequently, deposit contracts
in Islamic banks are not lending contract. They are more of
agency or deputation contracts in which depositors authorize the
bank to invest their funds and share the return with them. In
case of loss, the financial burden falls on funds’ owners and the
bank would have lost its efforts (management expenses) that
went without compensation.
Additionally, as in traditional banks, and as was practiced
by their ancestors in the Medieval Islamic cities, Islamic banks
maintain current accounts for their customers. These offer the
services of checking, ATM and electronic access to banking
services. Deposits in current accounts are guaranteed by the
Islamic banks and they are based on an interest-free lending
contract.
Hence, the Islamic bank has usually two broad categories
of deposits: (1) investment deposits that share in the return of
investment operation in proportion to the amount of deposit and
on the basis of distributing the net return on a contracted ratio.
Islamic banks, usually differentiate between long and short run
investment deposits through this profit sharing ratio by offering
16. 13
higher ratio to deposits committed for longer periods. These
deposits are not in fact liabilities on the Islamic banks, they are
rather investments with it. And, (2) demand deposits which are
guaranteed and represent liabilities, and they do not earn any
return.
2. Fund Utilization
Islamic banks use available funds by means of three major
categories of financing modes: sharing modes, sale modes and
leasing modes. None of them has any interest component.
3. Sharing Modes
The principle is simple as much as it is natural. The
Islamic banks provide financing to projects on the expectation of
a share in the return. Obviously, if a project loses, all capital
providers and financing contributors lose together and
proportionately. There are two forms of applications of this
principle: full partnership and non-voting partnership or
financing.
In full partnership, the bank would be represented on the
board of executive directors and would share in formulating
policies and managerial decisions, while in non-voting
financing (called in Arabic mudaraba), Islamic banks fully
entrust managerial decision-making to the user of funds.
Both groups of sharing modes may be formulated so as to
share net income or gross output. They may also be
17. 14
permanent, declining or timed; that is ending at a certain
future point of time.
4. Sale Modes
The idea of sale modes of financing is also simple. The
bank would be asked to buy goods and give them to users
(producers as well as consumers) against future repayment. Sale
modes may take several forms. The simplest of them is derived
from regular sale contract where the bank sells real goods,
equipment and machinery to their users at an agreed upon
marked-up price.
Two other forms are also practiced by Islamic banks:
construction/manufacturing contract and deferred delivery
contract. Construction/manufacturing is usually used to
finance land development, infrastructure, manufacturing and
industrial construction; while deferred delivery is generally an
agricultural financing contract that provides farmers with funds
needed for their operations against delivery of grain and other
output at the season.
All sale based modes can end up in one lump sum deferred
payment or in instalments spread throughout a certain period of
time.
5. Leasing Modes
As practiced in leasing companies and recently in many
traditional banks, leasing modes can have a variety of forms with
18. 15
fixed or variable rents, declining or fixed ownership, operational
or financial, along with different conditions regarding the status
of leased assets at the end of the lease period.
C. EMERGENCE AND GROWTH OF ISLAMIC BANKS
A quick reading of Islamic history tells us that practices of
certain forms of banking activities go back as early as 1200
years ago in Baghdad, Damascus, Fez and Cordoba. Deposits in
current accounts and use of checks were well known in these
Muslim cities at that early date.∗
Also, inter-city money transfers
were a known practice between cash depositors and practitioner
“Bankers” who also used to be money exchangers at the same
time.
However, the early contemporary Islamic banking
institutions came in the first part of 1960s with the Pilgrims
Funds (1962) in Malaysia and the Myt Ghamr Saving Bank
(1963) in Egypt. Though the experiment was localized, it
attracted a large number of clients and generated a lot of
popular enthusiasm. In 1974 the Islamic Development Bank was
formally established with a capital of 2.0 billion Islamic Dinar
(=SDR); and it started operation in mid 1976. The Dubai Islamic
Bank in the United Arab Emirates was established in 1974. The
number of Islamic banks and financial institutions have
increased to more than 180 by the end of 1996.
∗
In fact, the word check itself has its root in the Arabic word ‘’cek ‘’, which
means record of transaction. It may also have come from Persian. (See: the Shorter
Oxford Dic. on Historical Principles, V.I.)
19. 16
On this kind of growth in the phenomenon of Islamic
Banks, the Wall Street Journal comments that if its present rate
of growth continues, within ten years they are expected to
handle around 40 to 50 percent of total savings of the Muslim
world. This, of course, does not include the Islamic windows and
branches of traditional banks in several European and American
banks as well as in many traditional banks in the Muslim
countries. **
The same newspaper described Islamic banking “as an
international quasi-parallel financial system” that stretched its
geographical contours “from the US through Europe, Africa and
the Middle East into the Indian Subcontinent to the Far East”.
According to the International Association of Islamic
Banks, the number of Islamic banks and financial institutions
registered with it has reached 186 in late 1995 out of which
statistical information is available on about 144. Looking at the
geographical dispersion, we observe that 47 Islamic banks and
financial institutions are established in South Asia, 30 in Africa,
24 in South East Asia, 22 in the Middle East, 17 in the GCC
Countries and at least 4 in Europe and America. Insofar as the
Europe/USA region is concerned, we should note that if Islamic
funds managed by conventional banks are accounted for, the
region’s share of Islamic financing would be dramatically higher.
Growthwise, over the ten-year period of 1985-1995, the number
of Islamic banks and financial institutions have gone up 6 and a
half times.
** Special supplement on Islamic banking, Wall Street Journal, 9 April 1996.
20. 17
The financial indicators in table 1 show that in 1995, the
total capital of the 144 banks is slightly above US$ 6 billion,
total assets reached US$ 166 billion, total deposits surpassed
the amount of US$ 77 billion, reserves are around US$ 3 billion
and net profits reached nearly US$ one and a quarter billion.
Table 1 : Islamic Banking and Financial Institutions :
Summary of Financial Highlights, 1995
US$ ‘000’ S
R E G I O N No.of CAPITAL TOTAL ASSETS DEPOSITS RESERVES NET PROFIT
banks*
% Amount % Amount % Amount % Amount % Amount %
South Asia 47 32 951,194 15 45,269,061 27 26,413,855 34 1, 012,689 34 365,301 29
Africa 30 21 257,476 4 3,794,394 2 2,112,960 3 112,149 4 32,517 3
South East Asia 24 17 121,919 2 1,736,361 1 1,342,604 2 101,957 4 20,570 1
Middle East 22 15 3,310,506 53 97,209,926 59 29,693,917 38 596,476 20 149,798 12
G.C.C. 17 12 1,464,846 23 17,648,197 11 16,571,459 21 1,050,278 36 655,367 53
Europe & America 4 3 201,875 3 395,219 0 1,381,037 2 65,446 2 21,940 2
TOTAL 144 100 6,307,816 100 166,053,158 100 77,515,832 100 2,938,995 100 1,245,493 100
Source : International Association of Islamic Banks
* IDB is not included.
From the same table above, we notice also that the
financial significance of the respective regions in terms of capital,
assets and deposits is respectively 53%, 59% and 38% for the
Middle Eastern region, 15%, 27% and 34% for South Asia and
finally 23%, 11% and 21% for the G.C.C. region. The three other
regions represent the rest which respectively sums up to 9%, 3%
and 7%, as depicted by the Graph below:
21. 18
Figure 1: 1995 REGIONAL DISTRIBUTION OF FINANCIAL
HIGHLIGHTS IN PERCENTAGE
53
15
23
9
59
27
11
3
38
34
21
7
0
10
20
30
40
50
60
Middle East South Asia GCC Others
Capital
Assets
Deposits
The sectorial financing table (table 2) shows how much
these banks are involved in the economic activities of the
different sectors of their respective regions.
Table 2 : Islamic Banks and Financial Institutions
Financing by Sectors/Regions- (1995)
Percent
Region Trade Agricul. Industry Services Rl. Estate Others
Eur./America 42.85 1.00 1.70 21.17 18.50 14.75
Africa 20.70 23.57 18.34 9.81 4.21 21.28
S.E. Asia 42.61 5.70 8.81 26.97 4.61 11.72
S. Asia 14.06 9.30 50.26 10.04 1.58 14.37
M. East 18.68 11.22 24.92 7.12 22.30 15.33
G.C.C. 39.95 0.38 9.42 3.50 21.32 25.31
Average 29.81 8.53 18.91 13.10 12.10 17.13
On the average, about 30% of the funds were allocated to
trade, 19% to industry, 13% to the services, 12% to real estate
and 9% to the agriculture as illustrated by the histogram below:
22. 19
Figure 2: 1995 DISTRIBUTION BY SECTOR
IN PERCENTAGE
29.81
18.91
13.1
12.1
8.53
17.13
0
5
10
15
20
25
30
Trade Industry Services Real
Estate
Agriculture Others
Sectors
%
Across regions, we observe that the trading sector received
the highest share of financing in the three regions : Europe-
America, S.E. Asia and G.C.C. countries. While in the Middle
East and South Asia the industrial sector came with the largest
financing share, the agricultural sector received the most
financing in Africa. This diversity in sectorial financing seems to
be significant in terms of the dominance of a specific economic
activity within each region and the development and application
of Islamic financing instruments compatible with the economic
needs of the region.
In terms of modes of financing and according to the 1995
figures of the International Association of Islamic Banks given in
Table 3 below, the murabaha mode (sale-based) comes first with
45% of the total Dollar value of operations, while 15% and 9% of
financing were respectively carried out in the form of musharaka
and mudaraba (both sharing-based), and 10% in the form of
Ijara (leasing).
23. 20
Table 3 : Islamic Banks and Financial Institutions
Financing by Modes/Regions
Percent
Region Murabaha Musharaka Mudaraba Ijara Others
Eur./America 65.90 10.00 11.85 5.00 7.25
Africa 50.89 28.37 6.05 3.48 11.10
S.E. Asia 29.05 8.33 18.30 12.63 31.64
S. Asia 33.44 6.47 2.60 13.97 43.29
M. East 42.93 32.25 6.93 8.60 10.23
G.C.C. 51.27 6.12 6.60 14.65 22.87
Average 45.58 15.25 8.72 9.72 21.06
The histogram below illustrates this distribution by modes
of financing:
Figure 3: 1995 DISTRIBUTION BY MODES
OF FINANCING
45.58
15.25
8.72 9.72
21.06
0
5
10
15
20
25
30
35
40
45
50
Murabaha Musharaka Mudaraba Ijara Others
Modes of Financing
Percentage
24. 21
IV. ISLAMIC BANKING AND DEVELOPMENT
A. DEVELOPMENTAL CHARACTERISTICS OF ISLAMIC
MODES OF FINANCING
I am confident that by now all of you must have realized
that the essential characteristic of Islamic modes of financing is
their direct and undetachable link to real or physical
transactions. Sharing modes are only possible for productive
enterprises that involve real-life businesses that increase
quantity or improve quality or enhance usability of real goods
and services; and by doing that, such businesses generate a
return that can be distributed between the entrepreneur and the
financier.
Sale-based modes are those that involve actual, physical
exchange of commodities from one hand to another whereby
financing is measured only by the real sale of commodities and
can only be provided to the extent of the real value of goods
exchanged. The same thing also applies to leasing where leased
assets are the pivotal thing around which financing is built.
In other words, Islamic financing is purely a real-life, real-
goods financing. No financing can find its way to the Islamic
system without passing through the production and/or
exchange of real goods and services.
In contrast with traditional methods, Islamic financing is
not centered only around creditworthiness and ability to repay
loans and their return. The key word in Islamic financing is the
25. 22
worthiness and profitability of a project and the exchange of
goods and merchandise, while ability to recover the financing
principal becomes a result of profitability and worthiness of the
project itself.
Consequently, the nature of Islamic financing makes it
exclusively restricted to the construction, establishment and
expansion of productive projects and to the exchange and trade
of commodities. In other words, Islamic financing is intrinsically
integrated with the goods and commodities market and it is
limited by the volume of finance required by actual transactions
that take place in this market. Whether it is done by means of
sharing, sale or lease contracts, Islamic financing is bound by
the extent of transactions in the goods market. The Islamic
modes of financing, by virtue of their very nature, are
incompatible and inapplicable for debt rescheduling, debt swap,
financing of speculative cash balances, inter-bank liquidity
speculative transfers and other purely monetary activities that
make a substantial part of contemporary activities of traditional
bank.
B. SOCIAL COMMITMENT OF ISLAMIC BANKING
The religious ideas on which Islamic banks are based are
so integrated with ethical and moral values to the extent that
these new institutions that are called Islamic banks cannot
detach themselves from socio-moral considerations even if they
try, especially, that their own environment, including both staff
and clientele, expects from them such socio-moral commitment
26. 23
and always measure them to those moral values from whose
grounds they derive their raison d’etre.
There are different forms in which the socio-moral
commitment of Islamic banks is manifested. For instance, many
Islamic banks have established a practice of providing goodly
(interest-free) loans to their clientele in cases of dire need or
unexpected circumstances.
Many Islamic banks also establish social funds especially
designed for relieving economic hardship of the poor and needy.
This fund is usually financed by the yearly zakah dues on
shareholders’ equities as well as many investment depositors
who give their consent to the bank’s management for the
deduction and distribution of zakah annually.
Regarding their own employees, many Islamic banks have
also established a practice of health insurance coverage that
includes not only the immediate family members of the employee
(spouse and children) but also parents and unmarried/divorced
daughters without any age limit. Such practices are motivated by
the Islamic concepts of extended family and financial
responsibilities of the income earner for parents and all adult
females in the family. Furthermore, many Islamic banks also
provide interest-free loans to their employees.
Moreover, many Islamic banks contribute to research and
community development and assign sometimes substantial
amounts for these objectives.
27. 24
Additionally, many Islamic banks usually work within a
traditional banking environment, and have working relationships
with traditional banks. Therefore, they often accumulate interest
balances in their accounts with traditional banks. According to
the Islamic Shari’ah’s, earned interest cannot be considered an
income and it is to be disposed of to the poor in a way that does
not directly benefit the bank. Hence, those Islamic banks that
happen to earn interests, spend them on benevolent social
activities.
In other words, while profit maximization is equally
essential to Islamic banks as other businesses, the underlying
philosophy of these institutions is conducive toward social
commitment and activities that usually cannot be interpreted by
the motive of profit maximization.
C. DEVELOPMENTAL ACTIVITIES OF THE ISLAMIC
DEVELOPMENT BANK (IsDB)
Please allow me to say that we, in the Islamic Development
Bank, consider all our activities developmental. We have two
broad areas of financing; project construction and expansion
and trade operations. Project financing includes transport and
communications, gas, electricity, water and other public utilities,
agriculture and agro-industries, industrial and mining projects,
social services and other development projects in addition to
technical assistance provided for the purpose of projects’
preparation, inception and feasibility studies. Trade financing
covers both inter-member countries trade and imports of
member countries from the rest of the world.
28. 25
The total amount of approved financing of IDB over the
past 21 years since the beginning of its operations reached US$
14.6 billion, of which US$ 4.2 billion went to project financing
and of the rest, US$ 9.9 billion went to trade financing and US$
441 million were grants in the form of special assistance
operations, Table 4.
Table 4 : Financing Approved up to the end of 1996*
(US$ Million)
Type of 1992 1993 1994** 1995** 1996** 1976-1996
Operation Amount % Amount % Amoun
t
% Amou
nt
% Amou
nt
% Amount %
a) Project Financing 157 23 300 37 283 36 497 47 592 46 4,067 28
b) Tech. Assistance 9 1 8 1 5 1 4 - 3 - 91 1
I. Ordinary Operations (a+b) 166 24 308 38 288 37 501 47 595 46 4,158 29
II. Trade Financing + IBP 628 70 706 59 690 62 772 53 881 53 11,174 68
Sub-total 794 94 1,014 97 978 99 1,273 100 1,476 99 15,332 97
III. Special Assistance 41 6 23 3 9 1 5 - 18 1 441 3
Total 835 100 1,037 100 987 100 1,484 100 1,667 100 16,533 100
* All figures are reported net of cancelled operations.
** Including loan from Special LDMC Account.
A. Sectorial Distribution
The largest allocation of approved project financing and
technical assistance over the 21 year period was for the
development of infrastructure projects, which accounted for
about 42 percent, of which 24 percent was for the benefit of
public utilities and 18 percent for transport and communication
projects. The next largest beneficiaries were the social sector
(health and education) and agriculture and agro-industry, which
received financing approvals of about 17 percent and 19 percent
respectively. Industrial projects accounted for 15 percent and
the remainder 8 percent was channeled to Islamic financial
29. 26
institutions and lines of financing extended to National
Development Financing Institutions. Table 5 provides the
detailed data.
The focus of infrastructure projects approved has mainly
been on projects that covered power generation to meet the
expanding demand, to increase critically needed power-
transmission capabilities and to improve electric power supplies
by integrating load centres. The other projects included water
supply projects aimed at the production and distribution of safe
drinking water for the benefit of rural population.
Projects in the transport and communication sector
accounted for about 18 percent of total approvals over the past
21 years. They cover telecommunications, port development,
feeder roads and air traffic control simulators, etc.
Table 5 : Sectorial Distribution of Ordinary
Operations (1972-present)*
(US$ Million)
1992 1993 1994 1995 1996 1976-1996
Sector Amount % Amount % Amount % Amount % Amount % Amount %
Infrastructure 58 33 129 42 110 38 289 55 262 44 1,730 42
Transport and & Comm. 40 23 65 21 8 3 87 17 101 17 746 18
Public Utilities 18 10 64 21 102 35 202 38 161 27 984 24
Other Sectors 122 67 179 58 179 62 236 45 333 56 2,428 58
Agr. & Agro-Industries 31 17 44 14 60 21 80 15 140 24 774 19
Industry & Mining 18 10 36 12 36 13 66 13 35 6 644 15
Social Services 53 29 81 26 47 16 76 14 156 26 709 17
Miscellaneous** 20 11 18 6 36 12 14 3 2 - 91 2
Lines to NDFI*** - - - - - - - - - - 210 5
Total 180 100 308 100 289 100 525 100 595 100 4,158 100
* Project Financing and Technical Assistance Only (figures exclude cancelled operations).
** Refers to Islamic Banks, Financial Institutions and others.
*** Lines to NDFI are distributed on sectors in the annual figures but come as an identified item in the total.
They are: lines of equity, lines of leasing and lines of instalment sale.
Projects aimed at enhancing the development of human
resources, primarily through the financing of education and
health operations, account for 17 percent of the total amount
30. 27
approved for projects and technical assistance. They include the
provision of basic education and training aimed to reach
universal primary education, and to increase the skill and
productivity levels of the labor force. Many projects were for the
benefit of poor children in rural areas and deprived regions.
Other education projects for the support of universities and
other specialized higher learning centres were approved for the
benefit of some of the more developed member countries. As for
health care, there were projects focusing on delivery of basic
health services in poor regions, improving the quality of health
services and making them more accessible for the rural poor.
Countries benefiting from these projects include some of the
least developed member countries. The Bank also participated in
financing university hospital projects in the member countries.
Agriculture and agro-industries projects accounted for 19
percent. Those were for Grain Silos, Flour Mills, rural integrated
development projects, irrigation and dairy processing projects.
The industrial sector has received approvals for projects
amounting to 15 percent of the total approvals over the life time
of IDB. Those approvals include expansion and modernization of
tyre production, cement, basic industries, manufacturing and
other industries.
B. Distribution by Modes of Financing
Projects are financed from ordinary capital resources
through loans, leasing, instalment sale and equity participation.
Recently, the IDB introduced a new mode which we call Istisna’
31. 28
(construction/manufacturing contract). In addition, technical
assistance is provided for facilitating project preparation and
implementation, particularly in the least developed member
countries by way of grants (from the Special Assistance Account)
or through a loan and grant combination.
Over the 21 year period ending in 1996, a total of US$
4,158 million was approved for project financing and technical
assistance. That included US$ 1,186 million for direct leasing,
US$ 286 million for direct instalment sale, US$ 988 million for
loan, US$ 286 million for equity, US$ 60 million for profit-
sharing, and a sum of US$ 91 million for technical assistance
operations. Table 6 gives the relevant details.
The figures show that goodly loans remained the most
significant mode of financing with 34 percent of total approvals
over the 21 year ending in 1996. Instalment sale represented 24
percent (up from 22 percent in 1995), leasing 29 percent, equity
and profit sharing 4 percent.
Table 6 : Distribution of IDB Project Financing
by Mode of Financing (1976-1996)
(US$ Million)
Project 1992 1993 1994 1995 1996 1976-1996
Financing Amount % Amount % Amount % Amount % Amount % Amount %
Loans 81 49 141 46 65 23 106 21 172 31 1,415 34
Leasing 10 6 70 23 120 41 265 53 234 39 1,186 29
Instalment Sale 54 32 69 23 52 18 112 22 148 25 988 24
Equity 12 7 9 3 17 6 3 1 2 - 286 7
Profit Sharing - - - - 11 4 - - 36 5 60 1
Sub-total 157 94 289 95 265 92 486 97 592 100 3,935 95
Lines of Financing - - 11 3 18 6 11 2 - - 132 3
Sub-total 157 94 300 98 283 98 497 99 592 100 4,067 98
Tech. Assistance 9 6 8 2 5 2 4 1 3 - 91 2
Total 166 100 308 100 288 100 501 100 595 100 4,158 100
Notes: Figures include loans approved from the LDMC program, exclude cancelled operations.
32. 29
1. Loan Financing
Table 6 shows an important implication of the socio-moral
commitment of Islamic banking as more than one third (34%) of
total financing is provided on the basis of goodly (interest-free)
loans.
Loan financing is mainly intended for social and economic
infrastructure projects which are unlikely to be revenue
generating and have a long implementation phase. This mode of
financing is intended mainly to support projects in LDMCs. The
type of projects that benefit from loan financing include schools,
water supplies, health centres, hospitals, rural electrification,
roads, ports, airports, irrigation schemes and land development.
Starting in 1994, loan financing from the Bank’s ordinary capital
resources has been supplemented by additional resources
allocated for LDMCs through LDMCs Special Account. The IDB
charges a service fee to cover a part of its actual administrative
expenses. The repayment period for loan is between 15-25 years
(including a 5-year grace period) for ordinary loans and 25-30
years (including a 10-year grace period) for LDMC Account
loans.
2. Leasing
The importance of leasing among IDB modes of financing
has been rising over the last five years, and it is expected to
become the leading mode in the coming few years.
33. 30
This medium-term financing involves the financing agent,
purchase of equipment and subsequent transfer of the right of
its usage to the beneficiary for a specific period, during which
the IDB retains ownership of the asset. The repayment period is
between 7 to 15 years, including a 2 to 4-year grace period. The
normal ceiling applied to lease operations is ID 20 million per
project. Repayments carry mark-ups ranging from 6.5 to 7.5
percent as a once-for-all increment on the purchase price. These
mark-ups are periodically reviewed. Application of mark-up rate
is determined on the basis of sector as well as on rate of return
of a project. A project is placed in one of three categories. They
are: category A: industry, agro-industry, tele-communication,
ports, airports, power, energy, mining and other extractive
industries; category B: multi-sectorial projects (e.g. dams), roads
and railways; category C: agriculture, health, education, water
supply and sanitation. The application of mark-up is uniform for
all member countries for each category. The mark-up rates are:
category A: 7.5%, category B: 7% and category C: 6.5%. Lease
financing accounted for the largest share of project financing
since 1994 to present.
3. Instalment Sale
Instalment Sale is also a medium-term mode of financing
which is similar to Leasing. The main operational difference
between this mode and leasing is that the ownership of assets is
transferred to the beneficiary on delivery in the case of
instalment sale, whereas in leasing, their ownership is
transferred to the lessee after the final lease payment has been
made. With instalment sale, repayments are normally made over
34. 31
a period of 6 to 10 years with a mark-up of between 7 and 8
percent. As in the case of leasing, this mark-up is periodically
reviewed and currently, there are three mark-up rates. The
application of a mark-up rate is also determined on the basis of
sector as well as rate of return of a project. A project is placed in
one of the three categories as indicated above. The application of
mark-up is uniform for all member countries for each category
(Category A: 8%, B: 7.5% and C: 7%).
4. Equity Participation
The IDB participates in share capital of new or existing
enterprises through direct equity or through funding lines
provided to National Development Financial Institutions (NDFIs).
The level of financing is determined on individual merit but in
any case it does not exceed one-third of the equity of a project.
As of the end of 1996, the IDB had direct equity in fourteen
Islamic Banks and 78 companies in member countries.
Following the ruling of the Islamic Fiqh Academy of the OIC
which prohibits equity participation in companies using interest-
based financing, the Bank has taken initiatives to assist
successful companies in utilizing alternative Shari’ah compatible
modes of financing in close collaboration with Islamic banks. To
this effect, a pilot project was approved by the IDB in September
1994 and is currently under implementation. The purpose of the
pilot project is to evaluate the feasibility of replacing interest-
based debts of companies by equity or other Shari’ah compatible
financing instruments.
35. 32
5. Lines of Financing
The Bank has been extending lines of financing to NDFIs
and Islamic banks to assist the financing of small- and medium-
scale enterprises in the private sectors of the member countries.
Since 1993, the Bank ceased financing under the line of equity
in compliance with the ruling of the Fiqh Academy; and now only
lines of leasing, instalment sale or combined lines of leasing and
instalment sale together are extended.
6. Technical Assistance
The Bank provides technical assistance (TA) to member
countries for the identification, preparation and implementation
of projects as well as for institution building. Priority for
technical assistance is given to LDMCs as well as regional
projects. In most cases, consultants are used to provide
technical assistance for the implementation of studies,
supervision of projects and other related works. In addition, the
Bank finances consultancy services to assist its own staff in
project preparation and follow-up. The assistance is extended in
the form of a goodly loan, grant or both. Loan repayment is made
over a period of 16 years with a grace period of 4 years. Other
technical assistance facilities are provided through the Technical
Co-operation Program and the activities of the Islamic Research
and Training Institute of the IDB.
C. Relations with Islamic Banks
36. 33
The IDB has established close contacts with Islamic banks
in different countries in order to meet the financial and
developmental needs of its members countries. In dealing with
those banks, the IDB plays the role of a promoter and
coordinator of activities of Islamic banking and finance. Mutual
efforts and consultations between the IDB and Islamic Banks
have resulted in launching institutions and preparation of
studies on subjects like liquidity management and other related
matters, medium and long term investments, as well as on new
financial instruments.
The IDB has in collaboration with indigenous
entrepreneurs set up Islamic Banks in different member
countries. Apart from equity participation, the IDB provided for
technical assistance and helped in development of procedures
manual for the operations of these Banks. The IDB also assisted
some countries in setting up special legislative framework for the
establishment of Islamic Banks in collaboration with other sister
Islamic institutions. Another cooperative efforts having far-
reaching consequences is the pilot project to make the capital
structure and financing of companies having interest-bearing
debts compatible with the principles of Shari’ah. IDB is also
making strenuous efforts to contribute to the capacity building
of Islamic banks and to mobilize them to co-finance projects.
The IDB launched a joint effort with other Islamic Banks
for establishing an international Islamic Lease Finance Company
in Kuwait, known as “International Leasing Company”. This
holding company will create specialized leasing companies at the
national level in different member countries. The IDB, in
pursuance of its belief in having standardized, correct and
transparent accounting procedures, has been instrumental in
setting up the Auditing and Accounting Organization for Islamic
Financial Institutions in Bahrain which seeks to establish
37. 34
accounting and auditing standards for the Islamic Banks.
Conformity with prescribed standardized forms will, we hope,
contribute towards making them more responsible and
responsive to the demands and interests of the clients in
accordance with internationally accepted norms.
Since its inception in 1990, the IDB Unit Investment Fund
has maintained mutually beneficial business relations with
Islamic Banks. Some of the Banks such as Kuwait Finance
House, Al-Baraka and the Faisal Islamic bank of Bahrain (FIBB)
are unit holders of the Unit Investment Fund. Additionally, the
Fund cooperates with them in the fields of syndication, co-
financing and exchange of business information. The Fund aims
at developing these connections more closely in the future
particularly with a view to developing more Islamic financing
instruments which would be helpful in managing their liquidity
and in developing efficient Islamic financial markets in the IDB
member countries. As a matter of fact, the Units of IDB
Investment Fund are already listed in the Bahrain Stock
Exchange.
An area which IDB is particularly proud to mention is that
investors can now have their investments guaranteed by the
Islamic Corporation for the Insurance Investment and Export
Credit (ICIEC), a 100% owned subsidiary of IDB. ICIEC will
provide guarantees of investments against sovereign risks.
V. ISLAMIC BANKING AS A NEW CHOICE
A. ISLAMIC BANKS AND BANKING COMMUNITY
Nowadays, most Muslim countries have Islamic banks
operating within their banking community, under the
supervision and control of their respective central banks. Some
38. 35
countries have only one Islamic bank which is, of course, a
disadvantage because it deprives the prospective clientele from
the benefits of competition. However, there are several countries,
such as Qatar, Bahrain, Bangladesh and others that have more
than one Islamic banks. In most Muslim countries, Islamic
banks work side by side with traditional banks and there are
many inter-banking and business relations between both
categories. Few countries have also switched to an Islamic
banking system.
In addition, many traditional banks have entered this new
field of Islamic finance in several Muslim countries, very often
through establishing Islamic transactions’ windows, whereby a
bank would establish a financially autonomous internal unit
that receives investment deposits on the basis of profit sharing
and offer financing to the businesses community by means of
the Islamic modes as described earlier. Some banks even
transformed some of their branches to Islamic banking units.
Very recently Citi Bank formed a full-fledged corporation for
Islamic banking activities under the name of Citi Islamic
Investment Bank of Bahrain, and it actually started operations
in that country.
Although the nature of Islamic banking transactions
requires special attention from the central banks and monetary
authorities, the relationships between them have gone
reasonably smooth, effective and constructive.
Moreover, many non-Muslim countries have Islamic
banking in one form or another that work in coherence and
39. 36
cooperation with the existing banking community. Those banks
do not only serve Muslim in those countries, but they are also
open to the public for deposits and financing. Islamic banks
operate in some Western countries off-shore as well as on-shore.
There are also a few banks in the pipeline for establishment in
the Western hemisphere.
As we noticed earlier, Islamic banking’s operations have
their own characteristics both on the financing and the resource
mobilization sides. Their application does not require bankers or
customers to have a particular religion, ethnicity or language.
Their success or failure depends only on managerial ability to
provide competitive services.
We believe that in the small world of today and with
prevailing cultural intermingling, having Islamic banking
services available to every person, Muslim and non-Muslim
alike, in Western countries as well as in Muslim countries, is a
very important achievement to which we must all look forward,
because it provides customers with expanded options of banking
services that they can choose from. The whole community will
certainly become better off by having Islamic financing available
side-by-side with traditional banking, thanks to the wider
freedom of choice. Moreover, Muslim communities, specifically in
the West, need to have Islamic banking institutions, because for
Muslims this represents an approach for development that is
compatible with their faith and it is in this sense an essential
element of their religious fulfillment.
B. ISLAMIC BANKING AS AN ALTERNATIVE APPROACH
40. 37
One might wonder whether Islamic banking and finance is
an alternative approach to modern banking.
In fact, the banking business is no more than a possible
means to satisfy the needs of society according to the prevailing
conditions and circumstances. Those needs should always
govern the means, not be its subject.
The most important development in modern banking is the
art of mobilizing funds for investment. It happened to be that the
method of both collecting and using of funds was based in the
West on interest paid and charged. In contrast, Islamic banking
is a system that provides financing and attracts savings on the
basis of profit/loss sharing. One may have to think positively of
such a scheme. By waiving the interest factor, we find an
alternative vehicle to provide financing on a different basis which
should be judged on its own merit.
For Muslims, this system of profit/loss sharing coincides
with their belief in the prohibition of interest, and helps in
mobilizing unused funds for investment and creating new job
opportunities.
As for non-Muslims, the Islamic banking system does not
contradict their faith, while it provides the society with
alternative ideas for venture capital and other tools of
investment.
41. 38
Mudaraba as a contract of participation between the
provider of capital and the managing entrepreneur responds to
normal human needs. An enterprising engineer living in the
West, as an example, would welcome any possibility that enables
him to be provided by venture capital to establish a new factory.
This could be the case with many individuals of the same spirit.
The ultimate test of such alternative is whether it is
successful or not. It can be safely said that the idea of Islamic
banking has been successful. It is, therefore, not surprising to
find several international banking institutions started the
establishment of Islamic units or windows for some of their
customers. Islamic banking was partially practiced by some of
the Western banks and financial institutions in Switzerland,
U.K. and the United States. The establishment of Citi Islamic
Investment Bank in Bahrain is the latest example for the
possible adoption of the Islamic banking system by traditional
bankers.
Economists have proven that the wider is the freedom of
choice the higher is the level of social welfare. In addition, wider
choice implies greater respect of human rights. When an
alternative concept such as Islamic banking is introduced, a new
choice is open to the market, with obvious economic and social
benefits.
Introducing Islamic banking as a new choice has also
further benefits related to the advantages it provides to many
fund users. Commodity and service producers would certainly
appreciate equal opportunities for obtaining capital based on the
42. 39
merits of their businesses rather than on their personal
creditworthiness alone. Those entrepreneurs who prefer to be
self employed need ways to obtain financing other than
borrowing. Islamic banking gives those pioneers such an
opportunity on the basis of profit/loss sharing.
In general, Islamic finance places more weight on the merit
of the business to be financed, rather than the wealth of the
fund user. As a result under this new banking alternative, a
better distribution of credit may be achieved.
Therefore, I would like to recommend strongly to the
Western World that all obstacles remaining in the way of
establishing Islamic banks in their countries be removed.
VI. CHALLENGES AND PROSPECTS
Last but not least, I would like to conclude with a word
about the challenges facing Islamic banks and what prospects
they may have.
The biggest challenge Islamic banks have faced from their
very beginning is how to narrow the gap between the Islamic
banking model and its application; in other words, between
theory and practice. Difficulties arise in this respect come from
being relatively small in a traditional banking environment,
having to rely on bankers trained in traditional banking, and
attempting to balance the unquenchable enthusiasm on the side
of depositors, with a limited supply of investment opportunities.
43. 40
Islamic banks have been trying hard to meet those
challenges through several means. The first is to work for a
better understanding of the concepts upon which their
operations are based. This has been a success to the extent that
now traditional bankers are mostly cooperative and
accommodating. Central bankers have also come forward with
new ideas of better methods for supervision and control, to suit
the operations of Islamic banks.
Another means is to train their staff in this new form of
banking and to press for more banking and financial innovations
which are necessary for the new modes of finance. Fortunately,
financial engineering has come in handy with bold and new
ideas in finance which made the Islamic model so much more
applicable. Innovations in this regard did not come exclusively
from Islamic banks. Surprisingly, financial markets produced
some useful innovations, perhaps indicating that Islamic
banking is an idea whose time has come.
Nonetheless, many challenges still remain, not the least to
the predominance of murabaha (sale mode) in the operations of
some Islamic banks, as well as the relative scarcity of short-term
Islamic financial instruments.
The prospects of Islamic banking and finance will depend
ostensively on the ability of Islamic banks to continue facing
challenges with resourcefulness and creativity, in addition to
being worthy of trust and understanding. I believe that
competition, if allowed and maintained, not only within Islamic
banks, but also between all banks whether Islamic or traditional,
44. 41
would insure a promising future for the banking industry as a
whole.
D3isbnkdev.2nd/rh