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Shari'ah, Law, Islamic Finance and Muslim News
Monthly Archives: June 2016
June 30, 2016
DR. ZULKIFLI HASAN
MEMELIHARA KEINDAHAN ISLAM SEBAHAGIAN DARIPADA MAQASID AL-SHARIAH
MEMELIHARA KEINDAHAN ISLAM SEBAHAGIAN DARIPADA MAQASID AL-SHARIAH
Pada zaman Rasulullah SAW bulan Ramadhan adalah bulan kemenangan bagi umat Islam. Sejarah telah mencatatkan banyak peristiwa penting umat Islam berlaku pada bulan Ramadhan. Nuzul al-Quran dan diikuti kemenangan umat Islam dalam peperangan Badar, Khandaq dan Hunain, pembukaan kota Mekah, kejayaan menewaskan tentera Rom dan mendapatkan kembali bumi Al Aqsa semasa era Salahuddin al Ayubi. Pada masa ini umat Islam dipandang mulia dan dihormati. Semua golongan dari pelbagai bangsa, tidak mengira agama, warna kulit dan status berbondong-bondong memeluk Islam dengan keinginan dan pilihan mereka tanpa paksaan dan sebarang ugutan. Alangkah indahnya Ramadhan pada waktu itu.
Suasana Ramadhan hari ini sangat berbeza. Ramadhan 1437H dipalit dengan pelbagai isu yang hanya memperlihatkan kelemahan dan kecuaian umat Islam menghayatinya. Isu kafir harbi, pengurusan zakat, makan dikhalayak ramai, tuduhan munafik haraki, suntikan vaksin, rasuah dan sebagainya langsung tidak menunjukkan ‘wisdom’ atau hikmah. Lebih membimbangkan ialah apabila melihat ada isu ini yang dibangkitkan oleh pihak berautoriti termasuk agamawan yang diharapkan mampu menyelesaikan masalah dan menghuraikan kekusutan umat. Kecuaian memberikan pandangan mengenai sesuatu isu bersandarkan kepada teks dan konteks akhirnya hanya berjaya membentuk persepsi negatif terhadap Islam itu sendiri.
Merenung situasi politik di Malaysia pula, kita dapat perhatikan bagaimana pemimpin ‘bermasalah’ kini sentiasa cuba dilihat lebih Islamik selalu kelihatan bersama ulama di majlis-majlis kegamaan dan sebagainya menimbulkan beberapa persoalan. Ada juga yang kini sudah mula petah menggunakan istilah-istilah arab cuba menjustifikasikan perbuatan mereka dan mengaburi masyarakat. Sehinggakan menimbulkan gambaran kepada umum bahawa ada agamawan yang redha akan keadaan ini. Lebih merumitkan keadaan apabila Islam itu seakan digambarkan sebagai agama yang berkompromi dengan kebatilan atau dilihat sebagai alat untuk pemimpin bermasalah berlindung dan mendapat ‘legitimacy’ sokongan Umum.
Ini mengingatkan kepada ungkapan penting Sheikh Abdullah Ben Bayyah:
من مقاصد الشريعة تحسين صورة الإسلام
“Sebahagian Maqasid al-Shari’ah adalah memelihara kecantikan imej Islam”.
Prinsip menjaga imej Islam dan memperlihatkan keindahannya ini adalah sebahagian daripada tuntutan Maqasid al-Shari’ah. Semua umat Islam mempunyai peranan dan tanggungjawab untuk memelihara dan menjaga imej Islam sebagai agama yang membawa kerahmatan. Apatah lagi pemimpin dan agamawan yang memegang tampuk pemerintahan dan menguasai pentadbiran negeri dan Negara.
Pandangan yang tidak cermat oleh pihak berautoriti agama dalam isu kafir harbi misalnya telah menimbulkan persepsi yang sangat negatif terhadap Islam. Malahan, implikasinya mungkin tidak dapat kita gambarkan di mana ia berpotensi membawa kepada keganasan dan ekstremisme. Begitu juga dengan akhlak dan adab yang ditunjukkan apabila berselisih pandangan. Perkataan kesat dan tidak beradab digunakan sewenang-wenangnya seolah-olah ia dihalalkan atas nama agama. Bukan Muslim dalam konteks masyarakat hari ini melihat bahawa Islam itu tidak bersifat ‘rahmah’, tidak mesra kemanusiaan dan tidak ‘universal’ atau sejagat yang meraikan kepelbagaian.
Dalam konteks masyarakat di Malaysia, imej Islam yang tercemar dan gagal dipelihara ini juga sangat berkait rapat dengan amalan politik yang menyalahgunakan agama sebagai alat untuk terus berkuasa. Oleh itu, adalah menjadi satu persoalan yang sangat signifikan untuk kita renungi apabila membenarkan dan membiarkan pemimpin bermasalah untuk berselindung disebalik simbol agama. Jika kita begitu marah dengan ISIS yang tidak mewakili Islam dan memburukkan imej Islam, kita juga perlu bangkit untuk menegur dan mencegah mana-mana pemimpin bermasalah yang mencemarkan imej Islam itu sendiri. Kebatilan yang jelas seperti rasuah dan guna kuasa termasuk penipuan dan mungkir janji sama sekali tidak boleh dikompromi. Sebarang usaha untuk menjustifikasikannya atas nama Islam dan bangsa bukan satu perkara yang boleh diterima bahkan dianggap sebagai satu pengkhianatan kepada amanah ilmu. Ini semua sama sekali tidak menepati maqasid menjaga dan memelihara imej Islam kerana ia akan memburukkan lagi persepsi umum kepada Islam.
Tuntutan memelihara dan menjaga imej Islam ini sebenarnya sangat dekat dengan aspek akhlak. Akhlak adalah misi kenabian dan menjadi asas kepada kekuatan syahsiyah umat Islam. Pejuang sunnah Rasulullah SAW mesti cuba untuk berakhlak seperti Rasulullah SAW, pejuang hadith sahih mesti berakhlak sepertimana yang terkandung dalam ‘hadith sahih’, pejuang Islam mesti berakhlak seperti seorang Muslim yang beriman, pejuang melayu mesti berakhlak seperti seorang ‘Melayu’ yang sopan dan beradab, pejuang syariat Islam mesti berakhlak melambangkan keindahan Syariat. Tuntutan menjaga dan memperlihatkan akhlak mulia sebagai sebahagian daripada memelihara imej Islam ini adalah bertepatan dengan hadith yang diriwayatkan oleh Jabir r.a bahawa baginda Rasulullah SAW bersabda: “Di antara kamu orang yang paling aku cintai dan orang yang paling hampir kepadaku pada hari Kiamat ialah orang yang baik akhlaknya”. (HR Tirmizi).
Islam itu agama yang membawa rahmat ke sekalian alam. Namun, hari ini kita boleh lihat Islam itu tidak digambarkan sebagai sesuatu yang rahmat. Fenomena bisu dengan kebatilan yang jelas di depan mata, kemiskinan akhlak dan krisis keilmuan memburukkan lagi imej Islam itu sendiri. Mengembalikan semula imej Islam itu sebagai agama yang sejagat, menjunjung kebenaran menegakkan keadilan dan mencegah kemungkaran adalah amanah untuk kita semua. Bersempena Ramadhan 1437H yang mulia dan penuh dengan keberkatan ini, marilah kita bersama-sama menghayati makna sebenar Ramadhan dengan memelihara dan menjaga imej Islam itu sebagai agama yang membawa kerahmatan kesekelian alam.
25 Ramadhan 1437H
Islamic finance news
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June 26, 2016
DR. ZULKIFLI HASAN
KONSEP UKHUWAH DENGAN BUKAN ISLAM
KONSEP UKHUWAH DENGAN BUKAN ISLAM
Pendahuluan
Mutakhir ini masyarakat Malaysia disajikan dengan beberapa pandangan dan pemikiran yang benar-benar menguji akal dan minda. Isu kenyataan melibatkan konsep kafir harbi daripada individu yang berautoriti pastinya boleh memberikan kesan yang signifikan kepada keharmonian kehidupan bermasyarakat. Sebarang pandangan seharusnya memikirkan impak dan tasawwur secara keseluruhan bukan sahaja berasaskan kepada nas yang sahih tetapi juga perlu melihat konteks semasa. Kecuaian memberikan pandangan terutamanya pihak berautoriti berpotensi untuk menimbulkan kecelaruan dalam masyarakat malahan boleh mencetuskan keganasan dan perkembangan ekstremisme.
Pengalaman beinteraksi dengan pelbagai badan bukan kerajaan dan beberapa persatuan serta program ziarah tokoh gerakan Islam semasa berada di Amerika Syarikat, United Kingdom dan Eropah telah membuka minda dan mencetus tasawwur atau ‘worldview’ baru terhadap pendekatan dakwah yang lazimnya dikaitkan dengan slogan ‘Islamic Revivalism’ atau kebangkitan Islam. Di antara subjek yang menjadi perhatian utama penulis ialah pendekatan baru atau idea segar gerakan dakwah dalam mengharungi cabaran pluraliti. Melihat kepada perkembangan dunia Islam dan barat yang menuntut kepada sistem yang lebih demokratik melalui revolusi di Mesir, Tunisia, Libya, Yaman dan lain-lain negara termasuk angin perubahan di Israel, mahu tidak mahu pendekatan dakwah yang sedia ada perlu diperbaharui atau diberikan nafas baru dengan mengambil kira faktor dan fenomena setempat dan antarabangsa. Malahan, dengan adanya revolusi yang dianggap gagal dan digagalkan seperti Revolusi Tahrir di Mesir, ia benar-benar menunjukkan bahawa kita memerlukan pembaharuan dan pembangunan fiqh dakwah yang lebih dinamik bersesuaian dengan realiti semasa berasaskan nas yang sahih.
Dari aspek ini, penulis ingin melontarkan pandangan yang dianggap bukanlah baru tetapi merasakan ia perlu diberikan perhatian dalam menangani isu Islam dan pluraliti dalam konteks hubungan sesama warganegara bukan seagama. Perlu diingatkan pluraliti di sini bukan bermaksud ‘pluralisme agama’ tetapi merujuk kepada kepelbagaian agama, bangsa dan warganegara. Artikel ini juga tidak bersifat ’legalistic’ atau dari perspektif hukum semata-mata tetapi lebih menjurus kepada fiqh dan tasawwur dakwah. Bagi maksud perbincangan ini, penulis ingin mengutarakan beberapa konsep yang perlu dijadikan dasar dan tasawwur dakwah sama ada di negara majoriti penduduk Islam dan juga di mana orang Islam adalah minoriti. Konsep ‘al Ukhuwat al Muwatanah’, ‘al Ukhuwat al Insaniyyah’ dan ‘Dar al Da’wah’ yang dianjurkan oleh pendakwah kontemporari seperti Yusuf al Qaradhawi, Tariq Ramadhan, Fahmi Huwaidiy, Jasser Auda, Muhammad Fathi Uthman dan Rashid al-Ghannoushi perlu dijadikan topik perbincangan dan diberikan ruang yang sewajarnya untuk dijadikan satu pendekatan dakwah yang lebih segar dan berkesan khususnya dalam mengolah semula konsep ukhuwah dan hubungan dengan bukan Islam.
Tasawwur Dakwah
Penulis berpandangan, konsep-konsep yang amat penting untuk difahami ini merupakan hasil daripada intipati kefahaman pemikir dan pendakwah Islam ini melalui ilmu pengetahuan, pengalaman, pemikiran, pengamatan dan pengajaran yang diambil dari sejarah kebangkitan Islam. Hakikatnya, tasawwur dakwah dalam ruang lingkup tradisi melalui istilah umpamanya ahlu Zimmah, dar al Harb dan kafir Harb menimbulkan implikasi yang agak signifikan pada keberkesanan pendekatan dan metod dakwah.
Sekiranya diteliti kepada sejarah bermulanya wilayah-wilayah Islam dikuasai kuasa asing bermula sekirar 1757 sehingga 1919. Dalam tempoh ini sebanyak lebih kurang 92 wilayah Islam telah dijajah di bawah pemerintahan sama ada British, Itali, Perancis dan lain-lain negara. Namun begitu, kebangkitan dunia Islam yang telah berlaku susulan daripada arus kesedaran dan sumbangan gerakan Islam, setakat tahun 1995 sahaja, 65 wilayah Islam telah berjaya dikembalikan. Kemerdekaan wilayah Islam ini akhirnya mewujudkan konsep negara Bangsa yang berbeza dengan realiti di zaman Umayyah, Abbasiyah dan Uthmaniah. Dengan tertubuhnya negara bangsa setelah penjajahan di kebanyakan daerah Islam di dunia, gerakan dakwah pada hari ini perlu beroperasi dalam ruang lingkup tasawwur yang lebih bersifat kontemporari, universal, hikmah dan terbuka. Ini bagi menjamin keberkesanan dan kesesuaian strategi dakwah terutamanya mendepani isu pluraliti atau kepelbagaian kaum, agama dan warganegara. Istilah yang lebih segar dan kontemporari seperti al Ukhuwat al Muwatanah, al Ukhuwat al Insaniyah dan Dar al Da’wah dilihat amat bertepatan dengan keadaan semasa serta bersesuaian dengan peredaran zaman dan perkembangan dunia.
Al Ukhuwat al Muwatanah
Di antara isu yang hingga ke hari ini ditimbulkan ialah hak-hak kaum minoriti di sesebuah negara yang majoritinya penduduk Islam. Hakikatnya, ramai yang mengklasifikasikan kaum minoriti bukan Islam ini sebagai ahlu Zimmah. Menjelaskan konsep ahlu Zimmah dalam konteks masyarakat pada hari ini, Yusuf Al Qaradhawi di dalam bukunya ‘Al Din wa al Siyasah’ berpandangan bahawa istilah ini lebih bersesuaian digantikan dengan ‘al Muwatinun’. Pandangan ini amat bertepatan kerana istilah ahlu Zimmah ini asalnya terpakai kepada kaum minoriti yang membayar jizyah untuk mendapat jaminan perlindungan manakala pada hari ini kaum minoriti seperti di Malaysia adalah berbeza.
Istilah ‘al Muwatinun’ ini dilihat mampu memberikan tasawwur baru kepada metod dan pendekatan dakwah kepada golongan bukan Islam. Siddiq Fadhil dalam ucapan dasarnya di Ijtima’ Harakiy ABIM 2013 berpandangan bahawa konsep saudara senegara adalah amat bertepatan dalam merujuk kaum minoritI bukan Islam di Malaysia. Malahan dalam aspek ini, Yusuf Al Qaradhawi mengesyorkan skim cukai yang sama rata ‘dharibah takaful’ dengan mengambil kira status sebagai warga negara atau saudara senegara dan bukan lagi dalam bentuk jizyah. Ini disepakati oleh Fahmi Huwaidi di dalam bukunya ‘Muwatinun la Dhimmiyun’ yang berpandangan bahawa istilah ahlu zimmah ini perlu digantikan dengan istilah yang lebih tepat dalam konteks negara bangsa.
Al Ukhuwat al Insaniyyah
Kerap kali menjadi topik hangat mengenai Islam mutakhir ini merujuk kepada isu tohmahan ketidakupayaan syariat untuk melindungi hak-hak asasi manusia. Tohmahan ini juga merupakan salah satu faktor menjadikan dakwah Islam dilihat tidak bersifat universal dan sering mendapat salah tanggapan umum. Persepsi seperti ini boleh diperbetulkan melalui konsep ’al Ukhuwat al Insaniyyah’ atau saudara sesama insan yang dibicarakan dengan terperinci oleh Yusuf al Qaradhawi. Istilah ini bukanlah perkara baru bahkan ia sebenarnya bertepatan dengan ruh ayat 70 surah al Isra yang bermaksud ”Dan sesungguhnya telah Kami muliakan anak-anak Adam”. Ayat ini dengan tegas mengatakan bahawa Allah memuliakan manusia dan mengiktiraf hak-hak asasi yang sebahagian besarnya adalah menjadi kewajipan setiap individu. Melalui intipati ayat ini, gerakan dakwah dan juga apa sahaja aktiviti dakwah perlu memberi perhatian kepada pengutamaan dalam melindungi dan memperjuangkan hak-hak asasi manusia agar dapat dilihat keuniversalan Islam itu secara hakiki.
Hakikatnya, jika dihayati dasar-dasar dan perintah Allah di dalam al Quran dan sunnah rasulNya, terlalu banyak nilai-nilai dan prinsip-prinsip yang secara jelas menyentuh kewajipan menjamin hak-hak asasi. Dalam aspek ini, Muhammad Fathi Uthman di dalam bukunya ’Huquq al Insan baina al Shari’ah al Islamiyah wa al Fikri al Qanun al Gharbi’ menyatakan bahawa Islam lebih unggul melindungi hak-hak asasi manusia berbanding agama lain tidak kira sama ada ia bersifat peribadi, pemikiran, politik, undang-undang, sosial dan ekonomi. Al Ghannoushi di dalam bukunya Al Dimuqratiah wa al Huquq al Insan fi al-Islam menghuraikan dengan lebih mendalam aspek hak asasi manusia yang sangat bertepatan dengan konsep al ukhuwah al insaniyah ini. Sehubungan dengan itu, gerakan dakwah Islam boleh mengambil pendekatan yang lebih terbuka dengan mengambil kira nilai-nilai yang bersifat universal. Gerakan dalam bentuk gabungan dengan badan bukan kerajaan termasuk gerakan dakwah agama lain ke arah menjamin keharmonian dan kerukunan masyarakat merupakan pendekatan yang amat relevan dalam konteks masyarakat masa kini.
Dar al Da’wah
Menyentuh kepada konsep ’negara’, istilah tradisi yang sering digunakan bagi membezakan daerah penduduk Islam dengan bukan Islam ialah dar al harb. Melalui konsep ini jugalah timbulnya istilah kafir harb. Istilah-istilah ini sedikit sebanyak meninggalkan kesan yang kurang baik kepada keberkesanan dakwah dan ini diakui sendiri oleh Yusuf al Qaradhawi apabila membincangkan beberapa istilah yang merujuk kepada bukan Islam. Bergerak di dalam ruang lingkup tasawwur yang menganggap bukan Islam sebagai kafir yang diperangi menjadi satu permasalahan yang sangat besar implikasinya.
Menangani isu ini, Tariq Ramadhan berpandangan bahawa istilah dar al harb sudah tidak bersesuaian dengan konteks masyarakat pada hari ini. Secara tidak langsung menunjukkan bahawa istilah kafir harb juga perlu didefinisikan semula. Sebagai alternatif, beliau berpandangan istilah dar al Da’wah adalah lebih bersesuaian dan bertepatan dengan keadaan dan bi’ah atau suasana yang ada pada hari ini. Adalah sangat tidak bertepatan di mana negara majoritinya bukan Islam yang memberi kebebasan beragama malahan lebih baik dari negara yang mengaku Islam diklasifikasikan sebagai dar al harb. Terdapat banyak negara yang ada pada hari ini tidak mempunyai ciri-ciri dan boleh diklasifikasikan sebagai dar al harb mahupun rakyatnya sebagai kafir harb.

Dinamika Fiqh Dakwah
Istilah al Ukhuwat al Muwatanah, al Ukhuwat al Insaniyah dan dar al Da’wah merupakan konsep yang perlu dijadikan tasawwur dakwah masa kini. Dengan ruang lingkup tasawwur dakwah yang bersifat universal dan kontemporari inilah yang akan dapat memberikan nafas baru bagi setiap gerakan dakwah. Penulis melihat anjakan pemikiran tasawwur dakwah ini merupakan salah satu usaha ke arah pembaharuan atau ‘renaissance’ kepada gerakan dakwah dalam memastikan keberkesanannya.
Apabila menyentuh isu pembaharuan yang sering kali dikaitkan dengan istilah tajdid, kerap kali ia digunakan dalam ruang lingkup yang tidak luas. Melalui pemerhatian, tajdid sering kali digunakan dalam aspek ibadah iaitu merujuk kepada usaha menjauhi amalan bidaah. Pada hakikatnya, tajdid bukan sahaja perlu dari aspek ibadah, malahan ia juga bersangkutan dengan ekonomi, sosial, politik, undang-undang dan lain-lain bahkan ia juga menjadi satu tuntutan dalam gerakan dakwah. Dalam hal ini, usaha-usaha ke arah penyegaran semula tasawwur dakwah melalui konsep al Ukhuwat al Muwatanah, al Ukhuwat al Insaniyah dan dar al Da’wah ini merupakan satu tuntutan pemikiran bagi setiap daie’, gerakan dakwah termasuk institusi kerajaan dan bukan kerajaan yang terlibat dalam usaha mentarbiyah dan menta’dib masyarakat.
Kesimpulan
Tanggungjawab atau mas’uliah dakwah terletak pada setiap individu Islam. Usaha dakwah ini tidak akan mendapat natijahnya secara optimum melainkan dilaksanakan secara berjamaah. Keberkesanan dakwah juga amat bergantung pada tahap pemikiran dan tasawwur. Dalam konteks masyarakat moden hari ini dengan perkembangan teknologi, peredaran zaman dan masa serta fenomena globalisasi, tasawwur dakwah juga perlu seiring ditransformasikan terutamanya dalam mendepani isu pluraliti yang agak kompleks ini.
Tasawwur dakwah yang ingin penulis tekankan dalam artikel ringkas ini merujuk kepada transformasi pemikiran dan kefahaman menangani isu Islam dan pluraliti serta hubungan dengan bukan Islam sewarganegara melalui konsep al Ukhuwat al Muwatanah, al Ukhuwat al Insaniyah dan dar al Da’wah. Penulis berpandangan dan yakin, dalam konteks masyarakat umpamanya di Malaysia, potensi dakwah yang lebih signifikan bakal diterima sekiranya ruang lingkup dan tasawwur yang dibincang di atas menjadi dasar kepada strategi dakwah. Semoga pandangan yang dilontarkan ini boleh dijadikan manfaat atau sekurang-kurangnya pencetus idea ke arah pembaharuan ‘fiqh dakwah’ demi memartabatkan Islam di persada dunia.
21 Ramadhan 1437H
Islamic finance news
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June 16, 2016
DR. ZULKIFLI HASAN
Nukilan Buat Ayahanda
Nukilan Buat Ayahanda
100 hari ayahanda telah meninggalkan kami.
Ayahandaku berasal dari Kampung Sg. Durian, Teluk Intan daripada keluarga yang serba kekurangan. Tarikh lahirnya juga tidak dapat dipastikan kerana ayahanda telah pun remaja semasa zaman Jepun lagi. Ayahanda tidak punya pelajaran tinggi hanya mendapat pendidikan awal setakat darjah 5 kerana tidak mampu meneruskan pelajaran kerana faktor kemiskinan.
Ayahanda membuat segala jenis pekerjaan sejak dari muda untuk membesarkan anak-anaknya dan menyara keluarga. Dari seorang nelayan sungai, menjadi pekerja kayu balak di tengah hutan belantara, polis sementara, bekerja di ladang estet, mengusahakan sawah padi, penoreh getah dan bermacam-macam lagi. Sejak kecil aku melihat ayahanda tidak seperti ayah orang lain, punya baju baru, motosikal baru dan kasut baru. Ayahanda juga tidak pernah berpeluang untuk melancong mahupun ke luar Negara. Satu-satunya tempat luar Negara yang pernah diziarahi ayahanda hanyalah Mekah dan Madinah iaitu ketika menunaikan fardhu haji. Ayahanda merasa cukup seadanya demi pendidikan anak-anaknya. Aku masih ingat bagaimana kuatnya ayahanda bekerja demi menyara keluarganya sehingga ayahanda dihantarkan ke Hospital Besar Kuala Lumpur untuk menjalani pembedahan. Ibuku hanya dengan menaiki bas menemani ayahanda berminggu-minggu di Hospital Besar Kuala Lumpur.
Ayahanda sentiasa sabar dan tabah dengan segala ujian yang dihadapi. Ketabahannya itu sungguh mengagumkan. Walaupun disindir dan dipandang rendah kerana kesusahan keluarga, ayahanda terus tersenyum dan tenang membesarkan kesemua 10 orang anaknya tanpa mengenal erti penat ataupun lelah. Ayahanda sanggup bersusah payah berkorban segalanya demi pendidikan anak-anaknya. Aku tidak pernah melihat ayahanda membuang masa menghabiskan hidupnya dengan perkara tidak bermanfaat. Ayahanda tidak pernah merokok dan bukan jenis individu yang suka meluangkan masa di kedai kopi tetapi beliau sentiasa bersama keluarga. Ayahanda akan sentiasa memikirkan dan berusaha menambahkan pendapatan keluarga dengan pelbagai pekerjaan.
Ayahanda dengan anak-anaknya adalah begitu tegas. Ajaran dan didikan agama langsung tidak dikompromi. Pengajian al Quran dan solat pastinya sesuatu yang sentiasa ditekankan. Ayahanda mengajar kesemua 10 anaknya al Quran sehingga tamat dan berjaya. Sesuatu yang mengagumkan, ditengah kesibukan dan kesusahan, ayahanda sentiasa sedaya upaya tidak meninggalkan solat berjemaah. Ayahanda pastinya akan berada di masjid atau surau setiap kali waktu solat selagi mana kesihatannya mengizinkan. Solat berjemaah bersama keluarga sudah menjadi lumrah dan amalan sekiranya tidak ke Masjid ataupun surau. Walaupun tanpa latarbelakang pengajian agama yang tinggi, kekuatan kerohanian dan amalan ibadah ayahanda yang istiqamah adalah sesuatu yang menginspirasi.
Ayahanda memberikan tauladan sebagai seorang suami yang terbaik kepada ibuku. Masih ingat nukilan ayahanda sebelum menghembuskan nafas yang terakhir menzahirkan perasaan sedih kerana tidak dapat terus menjaga ibuku yang uzur sekian lama. Selama puluhan tahun, ayahanda lah yang menjaga segala-galanya kehidupan ibuku yang uzur tanpa mengeluh sedikitpun. Aku menyaksikan sendiri bagaimana ayahanda melayan ibuku dengan penuh kasih sayang. Ayahanda lah yang memasak makanan, membersihkan pakaian, menentukan waktu mengambil ubat dan segalanya untuk ibuku. Ayahanda mengajarku erti kasih sayang antara suami dan isteri.
Ayahanda dihormati dan disegani masyarakat dengan statusnya sebagai guru al-Quran dan Imam. Hampir kesemua anak-anak jiran disekeliling mengaji al Quran dengan ayahanda. Masih kukuh diingatan bagaimana meriahnya suasana di rumah dengan begitu ramai anak-anak datang mengaji al Quran dengan ayahanda. Ayahanda tidak pernah mengenakan sebarang bayaran mahupun upah. Semuanya itu dilakukan dengan penuh keikhlasan.
Ayahanda mengajar anak-anaknya dengan ketinggian akhlak. Adab dan akhlak perlu dijaga sepanjang masa. Menghormati guru-guru adalah sesuatu yang sangat dititikberatkan ayahanda. Tiada siapa dikalangan adik-beradik yang berani mengadu dirotan guru kerana pastinya akan ditambah dengan hukuman yang lebih berat. Pada ayahanda, guru diberi amanah untuk mendidik dan semua anak-anaknya perlu mentaati dan menghormati ketinggian dan kemuliaan profesyen guru.
Ayahanda jarang-jarang menceritakan pengalaman dan kesusahannya termasuk perjuangan dan pengorbanan di zaman sebelum kemerdekaan, komunis dan peristiwa 13 Mei. Ayahanda pernah berkhidmat memerangi komunis di hutan belantara bertarung nyawa demi Negara, bangsa dan agama. Hanya beberapa peristiwa diceritakan antaranya pertempuran dengan komunis yang penuh getir melibatkan kehilangan nyawa diceritakan agar memberi kesedaran kepada generasi muda. Hanya di akhir hayatnya, ayahanda telah menerima penghargaan kerajaan atas khidmat berbakti kepada Negara.
Ayahandaku mungkin bukan sesiapa tetapi seorang yang sangat istimewa pada diriku. Aku terhutang segalanya dengan ayahanda. Ayahanda dan bondaku lah insan yang pertama mengajarku mengenai akhlak, ilmu dan hikmah dan menjadikan aku seadanya pada hari ini. Ramadhan ini adalah ramadhan pertama aku tanpa ayahanda. Aku sentiasa berdoa untukmu ayahanda. Moga ayahanda damai di sana.
11 Ramadhan 1437H/ 16 Jun 2016M.
Buku ini didedikasikan khusus untuk ayahanda dan bondaku.
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Takaful Model

1

Contents

n  Takaful model
n  Mudharabah:
n  Wakalah
n  Waqf
n  Hybrid
n  New Model

n Wadiah ya dhamanah
n Musharakah Taawuniyah

Takaful model

n  Mudharabah: was developed in malaysia
n  Wakalah: was developed in the gulf
n  Waqf : was developed in south africa
n  Hybrid
n  New Model

n  Wadiah ya dhamanah
n  Musharakah Taawuniyah

Mudharabah Model
n  TO as the entrepreneur will accept payment of the

installments or contributions called ra’sul mal, from
investors or provides of capital or fund, popularly
known as takaful participants acting as sahib-ul mal.
the takaful operators as the entrepreneur will
accept payment of the installments or
contributions called ra’sul mal, from investors or
provides of capital or fund, popularly known as
takaful participants acting as sahib-ul mal.

n  income to the operator as mudharib is calculated at
the end of the contract under the al-mudharabah
model

Family Takaful Business (mudharabah)

n  In Family Takaful each Takaful installment is
divided and credited into two separate
Accounts namely, the Participants'
Account(PA) and the Participants’ Special
Account(PSA).  A substantial proportion of the
installments is credited into the PA solely for
the purpose of savings and investment.

n  The balance of the installments is credited
into the PSA as `tabarru' for takaful operator
to pay the Takaful benefits to the heir(s) of
any participant who may die before the
maturity of the contract.

Company’s Admin
& Manag. Expenses

Profit Attributed
To Shareholders

PA

PSA

FTF

Investment Profit

PA

PSA

Participant

Company

Takaful Contract
based on Mudarabah

Payment  to
The Family from

PA & PSA

Mudarabah Model
Family Takaful

Share of
Profit on
S.H. capital

Share of
Profit for
Mudarib

Cost of Re-takaful
And Other Direct
Business Expenses

General Takaful Business
n  C buys Fire Takaful Policy. He pays the contribution

for RM 1000 for a year. Takaful Operator invests the
contribution paid by Mr. Ahmad in the investment
company (Halal Investment Counter) according to
principle of Al-Mudharabah. Takaful Operator get 10
% profit.

n  So at the end the Takaful Operator will get RM 1100
(Principle + Profit).

n  Then the amount of RM 1100 (In the General Takaful
Fund) will be deducted for allowed cost such as
Retakaful, Claims, and Reserves.

n  If there is a surplus (Profit) after deduction for
allowed cost, then the sharing of surplus will be
distributed to both Takaful Operator and Participant
60%: 40% respectively (Based on the agreement in
the contract).

Mudarabah Model: General Takaful

Takaful
Operator

Participant

Takaful
Contract
On Mudaraba
Basis

4
con
tri
but
ion

G
T
F

Invest
ment

Profit

G
T
F

Operational

Cost Of

Takaful

Sur

plus

Share of Surplus for
The Participants

40%

60%

Share of profit

On S.H. Capital

Share of Surplus

For the Operator

Administration
& Management
Expanses

Profit for

Shareholders

Shariah Issues on Mudarabah Model
n  Mudarabah is a commercial contract, hence not suitable

for a donation (Tabarru) based scheme.
n  Donation given by the participants can not become capital

for Mudaraba at the same time.
n  Distribution of  surplus among the participants in

proportion of  their contributions is like a conditional
gift(Hiba bis-Sawab) which is not allowed.

n  Sharing of  surplus in case of  General Takaful (instead of
profit) makes the contract essentially the same as
conventional insurance contract.

n  Provision of  Qard Hasan from the Shareholders fund in
case of  deficit is not correct as Mudarib is not a guarantor.

Fees in Mudharabah Model

n  The SAC in 2006
n  “For takaful model based on mudarabah contract, takaful

company is not allowed to charge any management fee on
contribution paid by takaful participants. On the other hand, all
operational expenses shall be borne by the shareholders’ fund
whereby its income is derived from its share of investment
profits or surplus of the takaful fund” (SAC BNM, 2010, 77).

Investment and PRF

n  investing PRF the tabarru fund may trigger
potential Shariah and operational issues

n  legality of investing the risk fund and the
contract being used to invest the risk fund

n  the donation must be used for the specified
purpose or the designated recipients unless the
donors later authorized for another purpose
such as investment, either on their own initiative
or in response to the agent’s request.

Wakalah Model
n  a contract of agency in which a person

delegates his business to another and
substitutes the other in his place. The
person delegated called wakil (agent) whose
fundamental obligation is to provide his skill
towards the betterment of assigned job.
Thus, both the principal and the agent
equally bound by each other under contract
of al-wakalah.

n  the practice of al-wakalah allows the
operator to charge fees as income upfront or
at the point the contract is incepted.

Wakalah Model

n  Consists of contribution (Ishtirak) by
Participants (mushtarik) that includes
payments of fees and charges and a portion
for donation (tabarru) to a community takaful
fund.

n  All risks are borne by the takaful fund and
the annual operating results (Surplus/Loss)
belong solely to the Participants. The takaful
operator (wakeel) does not share directly in
the risk, deficit or surplus.

Wakalah Model
n  Participants agree to pay specified direct expenses

and to pay the takaful operator a set fee (wakala
fees) to manage the operations on their behalf,
which may include a performance fee as incentive
that is charged to the surplus, if any.

n  If the takaful Operator is to generate a profit from
its efforts, it must manage the operations
(including salaries, overhead, selling commissions,
sales and marketing expenses, etc.) entirely within
the disclosed wakala fees.

n  al-wakala model can be viewed as transparent as
fees are clearly related to operator's operational
costs.

Company’s Admin
& Manag. Expenses

Profit Attributed
To Shareholders

PSA

PA
FTF

Investment Profit

PSA

PA

Participant

Company

Takaful Contract
based on Wakalah

Payment  to
The Family from

PA & PSA

Wakalah Model
Family Takaful

Share of
Profit on
S.H. capital

Share of
Profit for
Mudarib

Cost of Re-takaful
And Other Direct
Business Expenses

Wakalah Fee

25 to 35 %

65 to
 75%

Wakalah Model General Takaful

PROFIT / LOSS
ATTRIBUTABLE TO
SHAREHOLDERS

TAKAFUL ADMIN & MARKETING
EXPENSES 25% TO 35%

INVESTMENT
BY FUND

PROFITS  FROM
INVESTMENT

TAKAFUL
CONTRIBUTI
ON PAID BY

PARTICIPANT

GENERAL
TAKAFUL

FUND
65% TO 75%

GENERAL
TAKAFUL

FUND

OPERATIONAL
COST OF TAKAFUL /

RETAKAFUL

OPERATIONAL
COST OF TAKAFUL

OPERATIONAL
COST OF TAKAFUL

SHARE OF
SURPLUS FOR

THE
PARTICIPANT

SURPLUS
(PROFIT)

100%

COMPANY

TAKAFUL
CONTRACT BASED
ON PRINCIPLE OF

AL-WAKALAH

PARTICIPANT

60%

SHARE OF PROFIT
FOR THE COMPANY

40%

MANAGEMENT
EXPENSES OF

COMPANY

Shariah Concerns regarding Wakalah Model

n  Wakalah model is free from many objections raised
against Mudaraba model but some shariah concerns are
still there which are as follows:

n  Distribution of  surplus among the participants in
proportion of  their contributions is like a conditional
gift (Hiba bis-Sawab) which is not allowed.

n  Provision of  Qard Hasan from the Share holders fund
in case of  deficit is not correct as Wakil is not a
guarantor.

Waqf model

n  A Waqf Fund would basically be a separate
legal entity to which the Shareholders would
initially make a donation to establish the
Waqf Fund.

n  The donation can be of any reasonable
amount (Shariah Board may specify such an
amount).

n  The objectives of the Waqf fund would be to
provide relief to participants against defined
losses as per the rules of the Waqf fund.

Waqf model

n The relationship of the participants and of the
operator is directly with the Waqf fund. The
Operator is the Wakil of the Waqf Fund and the
participants pay one sided donation to the WAQF
fund (not conditional) which also eliminates the
issue of Gharar.
n The WAQF fund rules may define the sharing of
surplus and other rules under which it would operate
but there is no obligation to distribute surplus.
Further the Qard would be given by the shareholders
to the WAQF entity and not to individuals as in the
typical Wakalah model.

Waqf model
PROFIT / LOSS
ATTRIBUTABLE

TO
SHAREHOLDERS

TAKAFUL OPERATOR FEES
FOR ADMIN & MARKETING

EXPENSES
25% TO 35%

INVESTME
NT BY
FUND

PROFITS
FROM

INVESTMENT

TAKAFUL
CONTRIBUTI
ON PAID BY
PARTICIPAN

T

WAQF
FUND

65% TO
75%

WAQF
FUND

OPERATIONAL
COST OF

TAKAFUL /
RETAKAFULOPERATIONAL

COST OF
TAKAFULOPERATIONAL
COST OF
TAKAFUL

SHARE OF
SURPLUS FOR

THE
PARTICIPANT

SURPLUS
(PROFIT)

100%

COMPAN
Y

TAKAFUL
CONTRACT
BASED ON

PRINCIPLE OF
AL-WAKALAH

PARTICIPA
NT

60%

SHARE OF PROFIT
FOR THE

COMPANY

40%

MANAGEMENT
EXPENSES OF

COMPANY

Waqf

INITIAL DONATION
BY

SHAREHOLDERS
TO CREATE WAQF

FUND
Waqf

PROFIT SHARING ON
MUDARABHA BASES

Hybrid of wakalah and mudharabah

n  Underwriting activities: The TO is entitled to an
agency fee for managing the fund as a wakil.

n  Investment activities: The TO is entitled to share
of profit for managing the investment of the
fund as mudarib.

Hybrid of wakalah and waqf
n  The shareholders and participants make

donation to establish waqf fund.
n  Both sholders and participants would lose

ownership rights on their contribution
n  Waqf fund will be managed by the TO
n  Agency fees are deducted from the waqf fund.
n  The TO undertakes the role of investment agent

(wakalah bil istithmar) when it invests the waqf
fund and is entitled to a certain percentage of
the investment profit as a performance fee.

Issues on Wakalah and Mudharabah Models

n  TOs cannot offer various forms of guaranteed
benefits, such as cash dividend payouts, cash
surrender value, survival value and others, in a
way that is acceptable from the Shariah
standpoint due to the inherent impediments in
the existing structure related to the tabarru,
mudharabah and wakalah principles governing
various funds in family takaful models.

Guaranteed Investment Scheme

n  Weaknesses of Takaful
n  expensive than the equivalent conventional products
n  giving lower returns than the conventional products
n  its inability to offer minimum guaranteed returns as its

conventional equivalent does.

n  Guaranteed investment return, cannot be mirrored in
takaful.

n  As guaranteeing the investment return is not allowed in
an investment contract such as mudarabah, the takaful
industry currently uses indicative returns in describing
what contributors might expect from the TO’s
investment strategy.

Wadiah ya dhamanah
n  custodian of the fund provides a total guarantee of the savings,

while the ownership of the fund belongs entirely to the
participants or depositors.

n  The participating fund is the mudharabah fund, as TOs share the
profits of the investments of the fund, whilst the non-
participating funds are the wadiah and the tabarru’ funds as both
provide the guaranteed benefits. The former is on the concept of
qard, and the latter is on the concept of risk sharing.

n  The wadiah fund functions to provide the guaranteed survival
benefits (non-forfeiture benefits), similar to conventional life
insurance (guaranteed cash values that the insurance company
guarantees will be owned by the policyholder as he continues to
pay the premium.)

Musharakah Taawuniyah Model
n  The participants will be the small equity holders joining

together with the objective of helping one another in any
hazardous situation.

n  the participants will agree beforehand that they would
have both risk and reward of the cooperative activity for
mitigation of losses.

n  Mutually agree beforehand that they would pay extra
contribution in case the claims are more than the net
revenues.

n  Reserves to cover the possible losses in future but also to
build-up capacity to sustain any voluminous losses in
future.

Income Purification

n  Even though takaful is operated under Shariah
principles, non-Shariah income may arise when a non-
compliant business activity is inadvertently undertaken.

n  This commonly happens when the fund manager
appointed by the TO invests in listed companies whose
status changes, after a periodic review, to Shariah non-
compliant. Non-Shariah income may arise when a
takaful operator covers a risk that contains both
Shariah-compliant and non-compliant elements.

RETAKAFUL

n  Purpose-
n  Risk spreading or transfer
n  Protection against catastrophic risks
n  Surplus stability
n  Capacity boosting
n  Services
n  Sources of profit

Types of Retakaful

n  Facultative- Proportional facultative
and non-proportional facultative

n  Treaty- Proportional Treaty and non-
proportional treaty

THANK YOU!


CIVIL PROCEDURE IN THE
SYARIAH COURT

CONTENTSCONTENTS

� PARTIES

� THE APPOINTMENT OF PEGUAM SYARIE

� SERVICE

� CONCLUSION

Parties to an action/proceedingParties to an action/proceeding

� Parties must be :-

� 1. Sui Juris

� 2. Compos Mentis

� 3. Acting personally or in a representative

capacity.

� Interpretation (s 17)

� Plaintiff includes an applicant

� And defendant includes a respondent.

JoinderJoinder of parties (s18)of parties (s18)

� Two or more persons may be joined in one

action as plaintiffs or as defendants with the

leave of the court or where:

� (a) separate actions were brought by or

against each of them/and some common

question of law or fact

� (b) arise out of the same transaction.

Change of parties (s 19)Change of parties (s 19)

� At its own motion or on the application of

any parties

� strike out, substitute or add any party

� No person shall be made plaintiff without

his consent. If PUD- Consent of his

representatives.

MisjoinderMisjoinder or nonor non--joinderjoinder of of

parties (s20).parties (s20).

� At any stage-

� Order any party who has been improperly

made a party to cease to be a party.

� Non joinder- presence is necessary

Amendment and service (s 21)Amendment and service (s 21)

� Where any change of parties occur :-

� Title-amended

� Added or substituted defendant- shall be

served with the documents

Abatement of action (s 22)Abatement of action (s 22)

� If the cause of action does not survive in

accordance with IL- Proceedings shall

abate.

� If the COA survives in accordance with

hukum syarak- shall not abate

� In case of death before judgment- shall not

abate.

Devolution of interest (s23) Devolution of interest (s23)

� In the case of assignment, creation,

devolution of interest

� The person to or upon him the interest

estate, title or liability has come may apply

to be added as party.

Person Under Disability.Person Under Disability.

� S 24- May sue or be sued by his guardian litem.

� S 25-A consent or waiver of GAL shall be

binding.

� S 26- where Pt is  a PUD:

� No settlement or compromise shall be valid

without court’s sanction.

� All money or property recovered shall be paid in

court  unless the court order otherwise.

ContCont……

� Irregular proceedings (s27)

� Any proceedings taken by or against PUD

otherwise than in accordance with this

enactment or hukum syarak shall be

dismissed

� Anu judgment may be set aside.

Removal of guardian ad Removal of guardian ad litemlitem

(s 28).(s 28).

– Sufficient reason in accordance with

hukum syarak

– remove any GAL

– and replace him by another

– being fit and proper person and willing

to act.

Minor Plaintiff attaining majority Minor Plaintiff attaining majority

� Either withdraw or adopt the proceedings

� Part xiii shall apply

� If minor pt withdraws- not personally liable

for cost.

� If more than one PT, may apply to

withdraw.

Minor Defendant Attaining Minor Defendant Attaining

MajorityMajority

� He or his GAL may file an affidavit in proof

� The proceedings shall be amended and the

GAL shall be discharged

PEGUAM SYARIE PEGUAM SYARIE

PART VPART V--S 34S 34--39 39
� Who is a Peguam Syarie?

� Members of the Bar and non members of
the Bar. Peguam syarie refers to those who
practice in Syariah courts in Malaysia and is
governed by the respective states peguam
syarie rules.

� Peguam syarie is a person who is given the
right by rules enacted by any state to
appear and represent his client in every
shariah court case within the confines of
such state or federal territories, respectively.

SECTION 34 SECTION 34

�Peguam syarie retained to represent a

party in any proceedings shall file a

memorandum of his retainer in form ms

5 before taking any step and declare it

before the court.

SECTION 35SECTION 35

�Where more parties than one are
represented by the same peguam
syarie in any proceedings, service
of a single copy of any document
on the peguam syarie shall be
sufficient service on all such
parties.

SECTION 36SECTION 36

�If a party desires to change his

peguam syarie he shall file a

memorandum in form MS 6 and

serve all other parties and shall

comply with section 34.

SECTION 37 SECTION 37

�If a party desires to discharge his

peguam syarie he shall file a

memorandum in form ms 7

provided and serve all other parties.

SECTION 38 SECTION 38

� If a peguam syarie representing any
party applies in form ms 8 to be
discharged the court may discharge him.

� Notice of the application shall ordinarily
be given to the party furnish a new
address for service.

SECTION 39SECTION 39

�The death of either party or his

peguam syarie determines the

retainer.

Service Service

� A hadith narrated by Ali r.a. is as follows:

� “That the wife of al-Walid bin ‘Uqbah met the
Prophet s.a.w. to lodge a complaint against her
husband. Upon receiving the complaint, The
Prophet s.a.w. conveyed the complaint to al-
Walid.  The wife of al-Walid came to meet the
Prophet s.a.w. for the second time and informed
the Prophet s.a.w that her husband refused to
come along.  Upon hearing this, the Prophet
s.a.w. gave her a piece of cloth in the form of a
series of number.  She then gave it to al-Walid”

SERVICESERVICE

PART VIPART VI--SS 40SS 40--5555

� There are four types of services:-

� (i) Personal Service;

� (ii) special Service/ person under disability;

� (iii) substituted service

� (iv) service out of jurisdiction

� Section 40- Every plaintiff and person filing
any document in any proceedings shall give
an address for service either plaintiff or his
lawyer’s address.

Personal servicePersonal service

� Section 41-Service of summons and SOC shall
be made personally because the summons and
statement of claim is served to initiate the case.

� Inspection

� Seal of the court

� Signature of its proper officer

� Service shall e effected by an officer of the
court.

� Other person may serve the summons and SOC
with permission of the court.

Section 42Section 42

� If the person to be served refuses to be

accept the document or copy it may be left

near him and his attention directed to it.

Section 43Section 43

� A document may be served on the peguam

syarie of any party who has filed a

memorandum of retainer in accordance with

section 34.

Section 44 Section 44

� Any document delivered at the address for

service of any person shall be deemed to be

served on the said person.

� Provided that in the case of address not

within the local authority limits of the place

where the court is situated, any document

may be served by dispatching the same by

prepaid registered post addressed.

Section 45Section 45

� A summons commencing an action shall be

served not less than 7 clear days before the

return date, unless the court shall otherwise

order. Return dates may be altered by the

Registrar if necessary.

� Notice of all other proceedings shall be clear

days’ notice subject to the provisions of any

written law to the contrary and the court

otherwise order.

Section 46Section 46

�Service may be effected at any place on any
day and at any time of the day or night.

�Service after 4.00pm shall ordinarily be
deemed to have been effected on the
following day.

�After noon on the day of proceeding or at
any time on, the weekly holiday or on any
public holiday shall be deemed to have
been effected on the after such holiday.

Service for Special CaseService for Special Case

Section 47Section 47

� Service on a PUD shall be made on his guardian ad

litem.

� If there is no GAL, on the person with whom he resides

or under whose care he is.

� The court may order that service upon PUD shall be

deemed to be good service.

� A person in prison shall be served on the officer in

charge of the prison-transmitted to him.

� Member of the armed forces- the commanding officer

or adjutant of his unit- transmitted to him.

Substituted ServiceSubstituted Service--Section 48Section 48

� The court is satisfied that a party who has not given any

address for service at the date of the summons or other

documents to be served resident within selangor:-

� (i) If he is keeping out of the way for the purpose of

avoiding service

� (ii) sufficient reason  cannot be served in ordinary way.

� The court may order the summons/ documents to be

served: - (i) by affixing a copy in some conspicuous

place in the court house;

� (ii) in part of the building last resided

� (iii) advertisement in local newspapers

ContCont……..

� Substituted service shall be as effectual as
personal service.

� The court shall fix the time of appearance in
court .

� Exception: No order for SS shall be made in
respect of:-

� (i) a subpoena

� (ii) any document initiating proceedings for
the arrest or committal of any person.

Section 49Section 49

� Proof of service.

� (i) By affidavit of the person who effected
service

� (ii) where the service was personal and the
person was not personally known to him by
that affidavit and the affidavit of the person
who identified the person to be served.

� The person served shall sign an
acknowledgement of service but refusal or
inability to sign shall not affect the validity of
the service.

Section 50Section 50
� Any order for service or for SS may be

varied by the Court.

Section 51Section 51
� A court may issue a warrant for his arrest:-

� (i) seems to believe that he has absconded or

will not obey the summons:

� (ii) he fails to appear and the summons is

proved to have been duly served in time  and

no reasonable excuse is offered for such

failure.

Thank YouThank You

Zulkifli Bin Hasan

Lecturer Faculty of Syariah & Law

E-mail: zul361977@yahoo.com.

Tel. No: 06-7988541

H/Phone No: 019-6698541


+

Introduction to Takaful

Zulkifli Hasan, PhD

+
Contents

n Insurance

n Takaful

+
HISTORICAL BACKGROUND OF
WESTERN CONCEPT OF INSURANCE

n 1. Ottoman Empire- First introduce western
concept of insurance- Maritime Code 1863.

n 2. Ottoman Law of Insurance 1874-only life
insurance is haram or unlawful

n Since then, western concept of insurance is
practiced almost in all countries in the
world

+
Insurance?

n Financial protection which involves the
execution of contracts between the insurer
and the insured in which the insurer agrees
to underwrite the subject risk of such
contracts.

+
Definition

n  Insurance is an economic device
whereby the individual substitutes
a small certain cost (premium) for
a large uncertain financial loss
(the contingency insured against)
that would exist if it were not for
the insurance.

+Socio-Economic Benefits of Insurance

n  Risk Coverage

n  Habit of Thrift

n  Safe and Profitable Investment

n  Secure working environment for Businesses

n  Planning for life stage needs

n  Capital formation in the Economy

+
Nature of  Insurance Contract

Premium Compensation

Premium Compensation

General Insurance

Life Insurance

+ Insurance from Islamic Perspective

n  Three major groups.
1.  Those who consider both the concept and
practice of  commercial insurance un-Islamic.
2. Those who are in agreement with the
present insurance and find nothing wrong in
it.
3.  Those who accept the concept of
insurance, but find prohibited elements in its
present practice.

+ Rulings of  Collective Fiqhi Bodies

n  Islamic Research Institute of  Al-Azhar Uni: 1965
n  Council of  Grand Ulama of  Saudi Arabia
n   Majlis Tahqiqat-e-Shari'yah Lucknow,   India
n   Islamic Fiqh Academy of  Rabita al-Aa'lam-e-Islami
n   Al Majma’ Al-Fiqhi Al- Islami of  OIC: 1975
n  Council of  Islamic Ideology, Pakistan: 1983
n  International conference on islamic economic 1976
n  European Council for Fatwa.
Conventional Insurance is unlawful because of
involvement of  prohibited elements

+Fatwa on Conventional Insurance

n In 1972: the Fatwa Committee declared the western
concept of insurance was unlawful because of
gharar, riba and maisir

n In 1982-  A committee set up by the govt to study the
implementation of takaful.

n Fiqh Academy of the Organization of Islamic
Conference (OIC) at its gathering in Jeddah in
December 1985 resolved that no form of insurance,
be it life or general, had conformed to the Islamic
principle

+Fuqaha Views on Life Insurance

n 1. Opponents:- Sheikh Shaukat, Abu Zaharah and
others

n i. Insuring ones life

n ii. Betting

n iii. Element of riba, maisir, gharar.

n iv. Supersede the will of Allah

n v. against the principle of mirath

n vi. No direct authority to justify it

+Life insurance in the form of Family
Takaful

n Mere financial transaction through mutual cooperation.

n No unlawful element.

n  Implied model of takaful-aqilah and mudharabah.

n Mutual cooperation to protect the necessities.

n Securing the offspring it does not supersede the will of
Allah.

n Security for poor.

n Protection of unexpected difficulties.

n Self reliant society

+
Objection to the Western Concept Of
Insurance

n Riba

n Gharar

n Juhala

n Maysir

n Violation of inheritance law

n Against the concept of qada and qadr

n Forfeiture of premiums.

+
1. Riba

n Insurance companies invest in trade and
bonds.

n Life insurance- insurer undertakes to pay the
insured. The sum is in excess of the total
premium paid.

n Non-Life insurance- The insurance companies
invested the premium paid in fixed interest
earnings investment.

+
2. Gharar

n Uncertainty= Risk, hazard or peril

n Neither the insurer nor the insured knows the
nature and extent of their rights and obligation
until after the occurrence of the insured event.

n Any transaction must free from excessive
uncertainty

n The insured is ignorant of the terms of the
insurance.- Unacceptable reason.

+3. Juhala

n Uncertainty per se- all particulars of the
contract must be known to the parties at the
time of the contract. Otherwise- invalid

n Life insurance- The insured does not know –
how long he will be paying the premiums.

n Non life insurance- does not know how much
the insurer will pay him in the case of
insured event takes place

+4. Maisir

n Prohibition of unearned gains.

n To court unnecessary risk by entering into a
transaction with a hope of gain as well as fear of
loss.

n Undertaking a risk in the spirit of speculation

n Life insurance- If dies early-Lucky= Policy money
will be paid.

n Non life insurance- if the insured event occurs-
Lucky. If no- gets nothing

+Pure Risk v Speculative Risk

n Policyholders- Pure Risk

n Insurance Co- Speculative Risk

n Its an effective risk transfer mechanism by
which individuals or organizations can
exchange the uncertainty of financial loss
(or risk) for the certainty of premium.

n Premiums with promise to pay any claims

+5. Violation of Islamic Law of
Inheritance

n Law on Nomination- insurer can nominate to
any person as beneficiaries.

n S 23- Hock Hoes Policy. Nominee enjoys full
benefit of the insurance policy.

n In Islam- nomination is just a trustee. The
policy money must be distributed –faraid.

+
6. Contravention of the
Conception of Pre-Destination
n Concept of Qada and Qadar- The ultimate

destiny is in the hands of Allah.

n Failure to appreciate the real function of
insurance.

n The insurance does not prevent pre-destined
events. It only reduces the pain and suffering
resulting from the insured events.

+
7. Objection to forfeiture of
Premiums
n Insurer may forfeit the premiums that have

been paid in certain circumstances.

n May forfeit in the event of avoiding non-
disclosure or breach of warranty by the
insured.

+
Takaful

n The takaful model is based on the concept of
taawun, which means mutual assistance. The
concept of taawun is recommended in the Quran
(5:2):

n “Help (taawun) one another to do what is right (birr)
and good (taqwa); do not help one another towards
sin and hostility. Be mindful of Allah, for His
punishment is severe.”

+Development of takaful

n Takaful started some  30 years ago in Sudan and
Middle East in 1979 :
n The Islamic Arab Insurance Co. (IAIC) in the

UAE and
n The Islamic Insurance Co. of Sudan

n In 1984, Malaysia played a pioneering role in
setting the first Legal framework specific to
Takaful (Takaful Act Malaysia).

n This was instrumental in the successful
launching of the Takaful model in Malaysia and
in other countries of South East Asia.

+Takaful Operators for General and Family
Takaful Business

n HSBC Amanah Takaful (Malaysia) Berhad

n Hong Leong MSIG Takaful Berhad

n MAA Takaful Berhad

n Prudential BSN Takaful Berhad

n Sun Life Malaysia Takaful Berhad

n Syarikat Takaful Malaysia Berhad

n Takaful Ikhlas Berhad

n Etiqa Takaful Berhad

+
Takaful Operators for Family
Takaful Business

n AmMetLife Takaful Berhad

n Great Eastern Takaful Berhad

n AIA Public Takaful Bhd

+
Retakaful Operators for Family
and General Retakaful Business

n Munchener Ruckversicherungs-Gesellschaft

(Munich Re Retakaful)

n Swiss Reinsurance Company Ltd. (Swiss Re
Retakaful)

n MNRB Retakaful Berhad

+Conceptual Definition

n Kafala: responsibility, guarantee or suretyship

n Mutual Guarantee, shared responsibility, joint
guarantee, collective assurance and mutual
undertaking= mutuality and cooperation.

n Method of  joint guarantee among a group of
members or participants against loss or damage that
may inflict upon any of  them. The members of  the
group agree to guarantee jointly that should any of
them suffer a catastrophe or disaster, he would receive
certain sum of  money to meet the loss or damage. All
members of  the group pool together their efforts to
support the needy.

+Origin of Takaful

n 1. Aqilah- Blood money

n The tribe had to be ready to compensate the heir of  the
victim.

n Compensation likes indemnity in insurance policy

n 2. S.Umar- Al-Dawawin System- Ministry to contribute
money for emergency or in need.

n 3. Khairat Kematian- The principle of  “fortunate many
helping  the unfortunate few" is a concept recognized by
Islam.

+Sources of Law Affecting Takaful

n 1. Al-Quran- elements of mutual cooperation=
Almaidah: 5:2. Alleviation of hardship= 2:201

n 2. Sunnah= Prophet said: Tie the camel first and then
leave it to Allah

n 3. Practices of the companion- Al-Dawawin System by S.
Umar.

n 4. Fatwa or Ijtihad: Ibnu Abidin=Permissible insurance
in trade for merchant known as Sukra.

n Muhammad Abduh, Zarqa, Yusuf al-Qaradawi- agreed to
the validity of Islamic insurance

+Cont…
n 5. Masalih Mursalah= Life, necessity. A way of

providing material security.

n 6. Urf- Tribal Custom practice known as Aqilah.

n 7. Unanimous Decision of Muslim Scholars-

n Islamic Fiqh Week Syria 1961, Muslim Scholars
Conference 1965 Egypt and Islamic Economic
Conference Mecca 1976- Validity of insurance
business except life insurance.

n International Islamic Insurance Dubai 1996 and
Labuan 1997- Validity of Takaful.

+How To Free From Excessive Gharar

n 1. Mutual and Cooperative basis

n 2. The takaful coverage must be genuinely
required in order to safeguard interest
collectively

n 3.such coverage can only be safeguarded
through the insurance mechanism.

n 4. Type of contract is Unilateral Contract- Al-
Tabarruat.

+
Fatwa on Takaful

n Fatwa in Judicial Conference held in Makkah in 1398H.

n Unanimous resolutions and fatwa by Ulama in the
Muslim League Conference in Cairo in 1965.

n Unanimous decision by Muslim Scholars in seminar held
in Morocco, 1972.

n Fatwa by Higher Council of Saudi Arabia in 1397 A.H.

n Fatwa by the Fiqh Council of Muslim World League in
1398H.

n Fatwa by the Fiqh Council of the OIC in 1405 A.H. (1985).

+Fiqh Academy Resolution 1985

•  Islamic Fiqh Academy Jeddah:

•  The commercial Insurance contract is prohibited
(Haram) according to the Shariah.

•  The alternative Takaful contract which conforms to
the principles of Islamic dealings is Halal, being
the contract of cooperative insurance, which is
founded on the basis of charitable donation and
Shariah compliant dealings.

+
Takaful and Maqasid al Shariah

n 1. Protection of  property and Protection of  life:
hajiyat and daruriyat

n 2. Legal maxim: darar must be removed.

n 3. To spread the risks of  losses around the large
number of  participants

n 4. Contemporary fuqaha: making takaful mandatory
to muslims.
n Compulsory to protect the essential needs of  the

society.

+Characteristics of Takaful

n (i)  Cooperative risk-sharing for protection

n (ii)  Clear segregation between participant and operator

n (iii)  Shariah - compliant investment strategies

n (iv)  Avoidance of riba(interest),and maysir(gambling)

n (v)  Gharar (uncertainty) is forgiven, using tabarru
(charitable donation)

n (vi)  Shariah advisory oversight and judicial approval

+Insurance v Takaful

Issues Insurance Takaful

Organising principle
Profit for
shareholders/ risk
transfer

Mutual for
participants

Value proposition  Profit for
shareholders

Affordability and
spiritual satisfaction

Laws  Secular regulations  Shariah plus
Regulations

Ownership  Shareholders  Participants

+Insurance v Takaful

Issues Insurance Takaful

Management  Company management  Operator

Contract Form
Commercial exchange/
contract of compensa-
tion-adhesion

Cooperative, Islamic
Contracts of wakalah or
mudarabah with tabar’ru
donations

Investment  Equity/debt – no
restrictions

Shariah compliant equities/
no interest

Surplus  Shareholders account
Participants account
performance fee for
operator

+
Takaful Act 1984

n S 2: Scheme based on brotherhood,
solidarity, and mutual assistance which
provides for mutual financial aid and
assistance to the participants in case of
need whereby the participants mutually
agree to contribute for that purpose.

+
Takaful Act 1984

n “takaful business” means business of
takaful whose aims and operations do not
involve any element which is not approved
by the Syariah;

+
IFSA 2013

n “takaful” means an arrangement based on
mutual assistance under which takaful
participants agree to contribute to a
common fund providing for mutual financial
benefits payable to the takaful participants
or their beneficiaries on the occurrence of
pre-agreed events;

+IFSA 2013

n S5. takaful business shall be divided into two classes—

n (a)  family takaful business, which in addition to all
takaful business concerned with family takaful
certificates shall include any type of takaful business
carried on as incidental only to the family takaful
operator’s business; and

n (b) general takaful business,which means all takaful
business which is not family takaful business.

+
Classification of Takaful

n General Takaful Business

n Family Takaful Business

+General Takaful Family Business

n Short tem policy

n Contribution goes to GTF which is then invested
and the profits are paid back to the fund

n Contributions go to a common pool to
compensate participants in the event of a loss.

n No saving and investment elements. TO will
distribute any underwriting surplus to the
participants.

n Eg motor vehicle, marine, personal accident,
health.

+Family takaful Business

n Long term policy (children education,
pension, compensation in the event of death)
Eg. 10-30 years.

n PA: saving accounts

n PSA: tabarru accounts

n In the event of a loss the participants will be
compensated.

n TO: fees or profit sharing

+
Underlying contracts

n Takaful Business is based on the concepts of
Mudarabah, wakalah, waqf, jualah and Tabarru.

n Latest attempt to introduce new concepts for takaful
under the principle of wadiah and musharakah
musahamah taawuniyah.

n Involvement of these Islamic forms of business
eliminates the elements of Riba from insurance
contract and convert Gharar into tolerable form.

+
Nature of Relationship

n Amongst the participants- al Tabarru

n Contracts between participants and
takaful operators-
n Mudharabah
n Wakalah
n Jualah
n Waqf
n Hybrid
n Wadiah

+
Contract among takaful
participants
n Tabarru: gift or donation, which given by

one in favor of someone without seeking
any consideration.

n A tabarru’ made based on the general
principles of contract in which the
person binds himself unilaterally by
offering something valuable for the
noble cause of welfare of others

+
Concept of Al-Tabarru’

n  Mutual Help, Mutual Responsibility, Mutual
Protection and Mutual insure one another.

n Participants’ contributions credited mainly into two
accounts; participants account (PA) and
participants’ special account (PSA).

n PA- To be invested based on mudharabah

n The amount credited into the PSA is regarded as
tabarru, which is managed by the takaful operator to
provide a security for others who deserve

+Issue on al-tabarru

n  Opponent: it is not al-tabarru but contract of
exchange
n  Issue on gharar
n  al-ibratu bi al-maani la bi al-alfaz (one should

look at the end result and not at its wording)
n  Answer:
n  (iltizam bi al-tabarru (self imposed donation)

“the one who commits himself to doing good,
is obliged to do so”: Maliki’s view

n  AAOIFI: iltizam bi al-tabarru or nihd

+
Contracts btn participants and TO

n 1. Mudharabah: Profit sharing

n 2. Wakalah: Fees

n 3. Jualah: Commission. Commitment to pay
for the performance.

n 4. Waqf: TO as trustee.

n Relationship- Not as an insurer and insured
but participants and manager of the
contribution money.

+Takaful Conditions (Mutual Assistance
and Cooperation)

n 1. Speciality Condition: Compliance with the
Islamic cooperative principles

n 2. Partnership Condition: Participants- right t
entitlement of surplus profit and render liable to
cover losses. Surplus may be paid= pro rata basis.

n 3. Investment Condition: To invest in halal sectors.

n 4. Management Condition: Policy to have adequate
representation on the board of directors of the
company to scrutinize its accounts