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Monthly Archives: May 2015
May 26, 2015
DR. ZULKIFLI HASAN
UAE banks discuss plan for centralised Islamic finance board
UAE banks discuss plan for centralised Islamic finance board
Available at:
http://www.reuters.com/article/2015/05/24/emirates-islam-finance-idUSL5N0YF05320150524
The United Arab Emirates’ BANK industry association has discussed a proposal to create a centralised sharia board that would monitor Islamic banking, which could spur the growth of the industry.
The central bank had proposed setting up a Higher Sharia Authority that would complement and oversee the work of sharia boards at individual Islamic banks. This proposal was addressed at a recent meeting of the UAE Banks Federation, the association said on Sunday.
“Representatives of the Federation’s Islamic banking committee are working closely with the Central Bank on guidelines for the establishment of the NEW body that will help to ensure consistency amongst all UAE Islamic banks in their development of new structures and products,” it said.
Details of the timing and structure of the new entity were not specified.
Sharia boards are groups of scholars who rule on whether financial instruments and activities are religiously permissible. Gulf countries have in the past tended to follow a loose, decentralised model of Islamic FINANCE regulation, leaving much of it to sharia boards at individual banks and finance firms.
But the rulings of different boards can be inconsistent or leave scholars open to suggestions of conflicts of interest, increasing uncertainty among investors and slowing growth.
So in recent months some countries, including Oman, Pakistan, Morocco and Nigeria, have followed Malaysia’s example by moving towards a centralised board that can impose its will nationally.
The UAE Banks Federation, which represents 50 banks, also said on Sunday that it had approved the appointment of a new, independent monitoring agency that would help to implement its code of conduct for member institutions. It did not give details.
(Reporting by Stanley Carvalho; EDITING by Andrew Torchia)
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May 15, 2015
DR. ZULKIFLI HASAN
SELAMAT HARI GURU 2015
SELAMAT HARI GURU
Dr. Zulkifli Hasan

Yang Dipertua ABIM Negeri Sembilan
Pendahuluan
Sebuah negara yang disegani di dunia memiliki satu ketamadunan yang mempunyai masyarakat yang berdisiplin, berhemah tinggi berilmu, beriman, bertaqwa serta berakhlak mulia. Ketamadunan pula bertitik tolak daripada ketinggian intelektual dan pembudayaan ilmu. Kesemuanya ini pasti datangnya daripada didikan guru. Pada tahun ini, hari guru bertemakan “MEMBINA ILMU MENYEMPURNAKAN AKHLAK”. Ianya adalah bertepatan dengan hasrat murni pendidikan iaitu pembinaan kualiti akhlak terunggul atau “towering personality” bagi memastikan kejayaan pembentukan warga yang seimbang dari setiap aspek jasmani, emosi, rohani dan intelektual. Kes-kes serius melibatkan pelajar seperti buli, pembunuhan dan jenayah seksual yang dilaporkan akhbar menambahkan lagi kebimbangan terhadap kualiti dan keperibadian manusia yang ingin dihasilkan menerusi sistem pendidikan sedia ada.
Demi mencapai pembentukan akhlak terunggul, ianya memerlukan kegemilangan ilmu dan pendidikan bagi menjadi pemangkin kemakmuran dan kemajuan. Sejarah telah membuktikan bahawa kegemilangan sesebuah negara bergantung kepada kecemerlangan rakyatnya dan orang yang berperanan besar mewujudkan kegemilangan tersebut, ialah guru. Manusia hebat dalam sejarah kesemuanya dipengaruhi oleh guru-guru mereka. Dalam erti kata lain tidak akan adanya seorang pemenang anugerah Nobel, doktor, jurutera, saintis, professor, menteri, ahli korporat dan sebagainya tanpa adanya didikan awal dari guru.
Mutakhir ini kita sering mendengar rungutan ibubapa dan masyarakat terhadap guru. Aduan mengenai guru mendera pelajar, tidak terlatih, tidak ikhlas mendidik, mengejar sambil lewa dan sebagainya sering dipaparkan di dada akhbar mahupun di kaca televisyen. Kajian juga mendapati bilangan kes saman guru di Mahkamah juga meningkat dari masa ke semasa. Sesetengah pihak seringkali menyalahkan guru apabila dikaitkan dengan gejala keruntuhan dan kerasukan moral dan syahsiah generasi muda ketika ini. Faktor-faktor ini serba sedikit telah melemahkan semangat guru untuk menaburkan bakti secara ikhlas di dalam proses pendidikan dan pembelajaran. Kerap kali guru melahirkan rasa tidak puas hati dan kekecewaan mereka apabila pengorbanan mereka tidak dihargai bahkan disalahanggap oleh ibubapa dan masyarakat. Guru yang telah hilang keikhlasannya tidak akan dapat menumbang bakti dengan cemerlang ke arah pembentukan peribadi dan kualiti akademik generasi muda negara.
Peranan pendidik yang paling utama adalah untuk menyampaikan ilmu pengetahuan agar dapat membina rohani, jasmani, emosi, intelektual dan sosial pelajar yang seimbang. Dalam melaksanakan tanggunjawab ini pendidik yang baik mestilah mempunyai ciri-ciri tertentu seperti yang telah ditunjukkan oleh Rasulullah Sallallahualaihiwasallam. Islam amat menitikberatkan ilmu pengetahuan dan meletakkan darjat yang tinggi kepada orang yang menyebarkan ilmu. Ini telah dirakamkan oleh Allah Subhanahuwataala di dalam surah al-Mujadalah ayat 11 yang bermaksud: “Allah meninggikan darjat orang yang beriman dan di antara kamu, dan orang-orang yang diberi ilmu pengetahuan agama beberapa darjat”. Ayat ini menunjukkan bahawa orang yang berilmu mempunyai darjat yang lebih tinggi di kaca mata Islam lebih-lebih lagi orang yang menyebarkan ilmu pengetahuan seperti pendidik sama ada di peringkat rendah mahu pun di institusi pengajian tinggi.
Sebagai seorang pendidik yang diberkati Allah, mereka mestilah menjaga akauntabilitinya selaras dengan kesucian dan keberkatan profesion ini yang melibatkan proses transformasi ilmu pengetahuan. Secara umumnya, para sarjana Islam telah mengemukakan bahawa pendidik perlu memainkan fungsi seorang guru dan mencapai martabat sebagai pendidik (mudaris), penyampai yang benar (mualim), murabbi (pengasuh dan pendidik dengan kasih sayang, muaddib (pembentuk adab dan akhlak) dan mursyid (pembimbing ke arah kebaikan). Kelima-lima ciri unggul pendidik ini menjadi dasar dan asas kepada penjelmaan akhlak dan keperibadian seorang guru.
Akauntabiliti Sebagai Pendidik
Akauntabiliti sebagai pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik. Secara umumnya akauntabiliti pendidik merujuk kepada tanggungjawab seorang pendidik kepada setiap perkara mahu pun hasil kerjanya. Sebagai seorang yang profesional, pendidik perlu memelihara dan melaksanakan tanggunggjawabnya dengan penuh ikhlas dan sebaik mungkin. Ini adalah kerana pendidik merupakan pihak yang bertanggungjawab menghasilkan sumber manusia yang baik dalam pelbagai bidang demi keperluan negara bahkan umat seluruhnya. Secara ringkasnya akauntabiliti akademik ini boleh dibahagikan kepada tiga aspek utama iaitu kepimpinan, profesionalisme dan ketelusan serta kerahsiaan sama ada dalam hal ehwal pengajaran dan pembelajaran.
Kepimpinan
Aspek kepimpinan ini adalah sangat signifikan yang perlu ada pada setiap pendidik. Kepimpinan yang dimaksudkan adalah keupayaan mencorak, mengemudi dan memandu dalam proses pencapaian matlamat kecemerlangan individu pelajar dan juga institusi. Pendidik yang mempunyai ciri kepimpinan yang baik akan dapat mengatur strategi  dan berusaha mempertingkatkan kualiti, berusaha penambahbaikan kecekapan dan kejituan ilmu dan proses penyebaran ilmu pengetahuan. Ciri kepimpinan ini akan diturunkan kepada pelajar-pelajar menerusi pembelajaran dan pengajaran serta aktiviti-aktiviti yang dilaksanakan. Kepimpinan melalui teladan merupakan teknik paling berkesan bagi melahirkan kepimpinan yang lebih baik pada masa depan.
Profesionalisme dan Pembudayaan Kualiti
Profesionalisme juga merangkumi semua aspek pengajaran dan pembelajaran. Profesionalisme dalam konteks pendidik merujuk kepada keupayaan dan kecekapan melaksanakan sesuatu tanggungjawab berdasarkan kepada panduan ilmu dan latihan, serta kepakaran. Di dalam melaksanakan sesuatu perkara seorang pendidik yang profesional adalah terikat dengan etika profesion yang merangkumi etika dalam keilmuan, etika sikap dan etika kemahiran. Sebagai contoh seorang pendidik perlu menyerlahkan elemen-elemen penjagaan tingkahlaku seperti, cara berpakaian, berkomunikasi, tidak mengadakan hubungan dengan pelajar, mematuhi masa, menghormati rakan sejawat, mengelak plagiarisme, kerja berpasukan dan menjaga kerahsiaan. Para pendidik juga menjaga amanah ilmu bukan sahaja bertindak untuk memperkayakan ilmu dalam diri sebaliknya sentiasa menyalurkan idea-idea dan ilmu yang ada pada mereka baik kepada pelajar mereka di samping mempunyai integriti yang tinggi. Profesionalisme juga menitikberatkan aspek ketelusan dan kerahsiaan. Pendidik mesti sanggup menerima teguran-teguran dan ini akan dapat meningkatkan lagi proses pengajaran dan pembelajaran. Dari aspek kerahsiaan, pendidik perlu menjaga hal kerahsiaan ini umpamanya soal penyediaan soalan peperiksaan dan juga maruah pelajar yang mempunyai masalah peribadi.Adalah menjadi kewajipan seorang pendidik untuk memastikan setiap hasil kerja mereka sesuatu yang berkualiti. Oleh itu pendidik perlu mempergiatkan aktiviti ilmiah dalam perkongsian ilmu, perluasan ilmu dan rangkaian tokoh-tokoh keilmuan, diinstitusi tempatan dan luar negara.
Ciri-Ciri Pendidik Unggul
Secara umumnya para ilmuan Islam telah menggariskan beberapa ciri pendidik unggul. Adalah menjadi kewajipan kepada semua pendidik untuk berusaha memenuhi kesemua ciri ini dan seterusnya mendapat keberkatan dari Allah Subhanahuwataala pada setiap perkara yang dilakukan. Ciri-ciri ini dapat disimpulkan seperti berikut:-
Mudaris
Mudaris berasal dari perkataan arab yang bermaksud mengajar ataupun pengajaran. Pendidik hendaklah bertanggunjawab menyampaikan ilmu yang ada padanya kepada pelajarnya yang boeh membina pemikiran, rohani, jasmani,emosi dan juga sosial. Apa yang diketahuinya hendaklah disampaikan kerana kerja pengajaran adalah sebahagian daripada amal soleh. Manakala enggan menyampaikannya adalah merupakan satu kesalahan.
Mualim
Pendidik sebagai mualim boleh didefinasikan sebagai mengajar atau menyampaikan limu kepada orang lain dan mengamalkan apa yang disampaikan di samping berusaha menambah ilmu pengetahuan. Mualim mempunyai rasa belas kasihan kepada pelajar dan menganggap mereka seperti anak sendiri. Mualim mengajar kerana Allah Subhanahuwataala dan bukannya kerana ganjaran dan tidak mengharapkan balasan daripada pelajar.
Murabbi
Murabbi bermaksud memperbaiki, memimpin dan mentadbir. Pendidik sentiasa menyayangi pelajar dan menasihati dan membimbing dalam pembentukan syahsiyah mereka. Pendidik juga adalah kaunselor dan penyebar nilai budaya yang elok dan menjadi contoh kepada pelajar.
Muaddib
Muaddib bermaksud mendidik ke arah memperelokkan lagi akhlak pelajar. Pendidik yang muaddib merupakan individu yang bertanggungjawab dan melaksanakan pendidikan peradaban dalam pengertian yang luas dan mendalam terhadap peribadi dan kehidupan pelajar. Muaddib seorang yang memberi ilmu dan mendidik mereka dalam akhlak dan adab yang baik. Pendidik juga mendidik pelajar agar tidak merendahkan ilmu pelajaran lain selain dari yang diajar olehnya. Pendidik mendidik pelajar melalui akhlak yang baik daripada hanya penyampaian secara teori sahaja.
Mursyid
Pendidik yang mursyid bermaksud sebagai penuntun jalan hidup yang benar dan betul dengan nilai dan sikap yang benar dan berperanan sebagai hamba Allah Subhanahuwataala dan khalifahNya dimuka bumi. Mursyid menunjukkan kepada jalan yang benar dari sudut ilmu kesufian dan memberikan petunjuk kepada jalan yang lurus. Pendidik mempunyai tingkah laku baik dan terpuji, bersih dari akhlah tercela, tidak taasub atau fanatik, zuhud pada amalan dan perbuatan dan mempunyai tokoh kepimpinan. Syarat untuk menajdi pendidik yang mursyid ialah beliau mestilah alim dari segenap perkara atau disiplin ilmu, menyimpan atau menutup keaiban pelajar-pelajarnya dan pengajaran terkesan di dalam hati pelajar.
Kesemua ciri-ciri seorang pendidik unggul seperti di atas perlulah diamalkan secara berterusan dan dengan penuh iltizam. Pendidik perlu ada sifat mendidik pelajar kerana Allah Subhanahuwataala, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang. Bukan itu sahaja ciri-ciri ini perlu diamalkan dan diserlahkan dari semua aspek termasuk kepimpinan, profesionalisme, tingkahlaku, pembudayaan kualiti dan khidmat masyarakat.
Langkah Memelihara Akauntabiliti Pendidik
Mendidik Kerana Mencari Keredhaan Allah Subhanahuwataala
Seorang pendidik perlu memastikan niatnya untuk bersifat ikhlas terhadap Allah Subhanahuwataala dalam segala amal pendidik yang dilakukannya. Allah telah merakamkan dalam al-Quran surah al-Bayyinah ayat 5 yang bermaksud ”Dan tiadalah mereka itu diperintahkan, melainkan supaya mereka menyembah Allah dalam keadaan mengikhlaskan agama kepadanya”. Ini dikuatkan lagi dengan sabda Rasulullah Sallallahualaihiwasallam yang bermaksud: ” Sesungguhnya Allah tidak akan menerima suatu amalan melainkan apa yang ikhlas kepadaNya dan yang ditujukan hanya untukNya. (Riwayat Abdu Daud dan an-Nasai). Pendidik hendaklah menunjukkan setiap pekerjaan yang dilaksanakan itu hanya semata-mata kerana Allah kerana hanya dengan keikhlasan beliau akan mendapat keredhaan dan keberkatan bahkan akan dikasihi dan dihormati oleh pelajar mahupun masyarakat.
Peribadi Mulia
Pendidik bukan sahaja menjadi ”role model” atau pun ikutan kepada pelajar menerusi sifat spiritual seperti ikhlas, jujur, sabar, kasih sayang, warak dan takwa, bahkan menerusi sifat-sifat fizikal atau lahiriah seperti tutur kata, tingkah laku, kebersihan diri, pakaian, tempat tinggal dan lain-lain. Justeru itu, bagi mencapai keberkesanan proses pembelajaran dan pengajaran serta pembentukan peribadi mulia, Islam mengutamakan tutur kata, tingkah laku yang baik dan nasihat berguna serta menarik. Hal ini dapat dilihat jika kita merujuk dakwah yang dijalankan oleh Nabi Musa dan Nabi Harun, ketika mereka menyampaikan seruan agama kepada Firaun yang amat zalim seperti yang difirmankan oleh Allah Subhanahuwataala dalam al-Quran surah thaha ayat 43 yang bermaksud:-” Pergilah engkau berdua kepada Firaun, sesungguhnya dia derhaka. Katakanlah kepadanya perkataan yang lemah lembut, mudah-mudahan ia akan dapat pengajaran atau takut kepada tuhan”.
Menjaga Kehebatan dan Kehormatan diri
Sudah menjadi tanggapan masyarakat mahupun pelajar bahawa seorang pendidik adalah seorang yang mempunyai kehormatan diri dan kehebatan ilmu pengetahuan. Oleh itu, sudah semestinya pendidik untuk beramal dan berpegang teguh dengan ilmu yang dimilikinya. Setiap amalan mestilah dilakukan dengan istiqamah dan seterusnya menjadikan diri untuk lebih bertakwa kepada Allah Subhanahuwataala. Pendidik tidak sepatutnya melakukan perkara yang berlawanan dengan ilmu yang dimiliki kerana ini akan menjatuhkan kehormatan diri dan mengurangkan rasa hormat pelajar kepadanya. Hal ini telah dirakamkan oleh Allah Subhahanahu Wataala di dalam surah al-Maidah ayat 44 yang bermaksud:-” Adakah patut kamu menyuruh manusia membuat kebajikan dan kamu lupakan diri kamu sendiri sedangkan kamu membaca kitab Allah, tidakkah kamu berakal”.
Memiliki ilmu dan kaedah pengajaran
Pendidik sememangnya perlu memiliki ilmu yang mantap dan mendalam dalam bidang yang diceburi. Pelajar akan lebih yakin dan mudah menerima ilmu yang disampaikan sekiranya pendidik benar-benar menguasai ilmu tersebut. Selain itu, pendidik juga perlu kreatif dan inovatif dalam menggunakan kaedah atau teknik pengajaran berkesan. Dalam dunia moden masa kini, pendidik perlu arif dalam penggunaan teknologi dan dalam masa yang sama sentiasa mempelbagaikan teknik pengajaran agar lebih berkesan dan menarik minat pelajar.
Bersifat kasih sayang
Pelajar merupakan golongan yang masih muda dan perlukan perhatian oleh pendidik mereka. Oleh itu pendidik mesti mempunyai sifat kasih kepada pelajar dan menganggap mereka seperti anak sendiri. Dengan sifat ini, pelajar akan lebih mudah mendekati pendidik dan dapat meluahkan masalah mereka. Sifat ini juga akan dapat menerbitkan suasana mesra di antara pelajar dan pendidik dan seterusnya akan memudahkan lagi proses pentarbiyahan dan pembentukan peribadi mulia.
Penutup
Secara umumnya, seorang pendidik harus mencapai martabat seorang pendidik iaitu murabbi, mudaris, mualim, muaddib dan mursyid. Kedudukan seorang pendidik yang mursyid menjadikan setiap ilmu pengetahuan yang disampaikan akan menjadi lebih berkesan dan mudah diterima oleh para pelajar. Terdapat beberapa ciri utama seorang pendidik yang membolehkan mereka dapat membimbing pelajar dengan baik dan berkesan. Ini termasuk mendidik kerana Allah, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang.
Akauntabiliti sebagai seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik dan ini meliputi dari aspek kepimpinan, profesionalisme dan ketelusan serta kerahsiaan dalam pengajaran dan pembelajaran. Sesungguhnya sebagai seorang pendidik, beliau mestilah berusaha untuk memenuhi ciri-ciri seorang pendidik yang mursyid di mana mampu untuk membimbing pelajar bukan sahaja untuk mendalami ilmu pengetahuan yang disampaikan malahan dapat memberi panduan kepada mereka untuk menjadi insan yang berguna dan berjaya. Akauntabiliti sebagai seorang pendidik mesti dipelihara demi menjamin keutuhan institusi keilmuan yang sememangnya dipandang tinggi oleh Islam.
Rujukan
Al-Ghazali. (2006). Ihya Ulumuddin. Kuala Lumpur: Darul Fajar.

Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.

Abdullah Ishak. (1989). Sejarah Perkembangan Pelajaran dan Pendidikan Islam. Selangor: Ar-Rahmaniah.

Ulwan Abdullah Nasih. (1981). Tarbiyatul Awlad Fi Islam. Cairo: Darul Salam.

Yaakub Isa. (1994). Guru dan Pengajaran yang efektif dalam Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.
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BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Category Archives: Islamic finance news
February 1, 2018
DR. ZULKIFLI HASAN
Announcing the Launch of My Newly Redesigned Website zulkiflihasan.com
Announcing the Launch of My Newly Redesigned Website
zulkiflihasan.com
Dear all,
I am very pleased to announce the released of my newly redesigned website zulkiflihasan.com. It is dedicated to publishing my writings and to provide relevant information that may be useful for interested parties. I welcome all of you and enjoy reading all the information, my opinion, thoughts and academic writings. I will update the information and upload my recent writings and publication for your reading pleasure.
With this newly designed website, my weblog zulkiflihasan.wordpress.com will no longer be updated and all readers and followers may surf directly to zulkiflihasan.com.
Welcome to
http://www.zulkiflihasan.com
Regards
Zulkifli Hasan
Islamic finance news
Leave a comment
June 30, 2017
DR. ZULKIFLI HASAN
Shariah-compliant robo advisor Algebra to pilot in Asia before going global
Shariah-compliant robo advisor Algebra to pilot in Asia before going global
Available at:
https://www.dealstreetasia.com/stories/shariah-compliant-robo-advisor-algebra-to-pilot-in-asia-first-75533/
By Tanu Pandey June 21, 2017 Malaysia-based private wealth management firm Farringdon Group is all set to finally launch its Shariah-compliant robo advisor Algebra next month, after its earlier plan to launch it late last year was delayed. A robo advisor is an online wealth management service that provides automated, algorithm-based portfolio management advice without the use of human financial planners. Farringdon Group believes Algebra, which can take minimum investments worth $4000, will cater not only to wealthy Muslim population in the region, but also the entire Islamic finance market, its CEO Stuart Yeoman told DEALSTREETASIA in an interaction. Farringdon is launching the product next month in Malaysia, and has partnered with local banks, a well known insurance firm and fintech firm for the product, which the company touts as the first such Shariah compliant platform in Asia. “We will focus on Asia for the time being. You need to look where the Muslim population is for the Shariah version. Obviously we are going to look at Middle East eventually. But we are piloting it in Asia first and see how it goes,” Stuart said. Algebra uses smart beta trading algorithms to derive its active equity portfolio and then blends it with Sukuk bond funds — fixed interest Exchange Traded Funds — to derive a risk weighted portfolio suitable for each investor’s risk appetite. According to the firm, the market opportunity for the product is worth $11.5 trillion. Research by the Malaysia Islamic Financial Centre shows that there is a growing appeal for Shariah-compliant products in the global Islamic fund industry with $58 billion in assets under management and expected to grow to $77 billion by 2019. The robo advisor from Farringdon will follow basic Islamic principles. It has bagged the approval of Shariah scholar Datuk Dr Daud Bakar of Amanie Advisors for its shariah investment strategy. It will be launched in Malaysia to go after the offshore market. “We are regulated by Labuan FSA, so we are the offshore jurisdiction,” said Stuart. Labuan IBFC is a midshore jurisdiction in Malaysia’s Labuan which has an internationally-recognised legal framework enforced by its regulator, Labuan Financial Services Authority (Labuan FSA). Established in 2007, Farringdon Group provides private wealth management and personal tax planning solutions for individuals across Asia Pacific, Russia and Central Asia. Farringdon Asset Management, part of the Farringdon Group operates in Singapore where it focuses on providing expat clients with discretionary portfolio management services.
Islamic finance news
Leave a comment
February 23, 2017
DR. ZULKIFLI HASAN
Announcing the Launch of My Newly Redesigned Website zulkiflihasan.com
Announcing the Launch of My Newly Redesigned Website
zulkiflihasan.com
Dear all,
I am very pleased to announce the released of my newly redesigned website zulkiflihasan.com. It is dedicated to publishing my writings and to provide relevant information that may be useful for interested parties. I welcome all of you and enjoy reading all the information, my opinion, thoughts and academic writings. I will update the information and upload my recent writings and publication for your reading pleasure.
With this newly designed website, my weblog zulkiflihasan.wordpress.com will no longer be updated and all readers and followers may surf directly to zulkiflihasan.com.
Welcome to
http://www.zulkiflihasan.com
Regards
Zulkifli Hasan
Islamic finance news
Leave a comment
January 15, 2017
DR. ZULKIFLI HASAN
Malaysia launches 5-year Islamic fund, wealth management blueprint
Malaysia launches 5-year Islamic fund, wealth management blueprint
Available at:
http://www.msn.com/en-my/news/other/malaysia-launches-5-year-islamic-fund-wealth-management-blueprint/ar-AAlMnH5
The plan, the first of its kind globally, is also aimed at developing the country as an international provider of Islamic wealth management services.
It was launched by Second Finance Minister Datuk Johari Abdul Ghani at the International Fund Forum 2017 in Kuala Lumpur on Thursday.
The 51-page blueprint comprises three strategic thrusts, namely, strengthen Malaysia’s position as a global hub for Islamic funds, establish the country as a regional centre for shariah-compliant sustainable and responsible investment, and develop it as an international provider of Islamic wealth management services.
“The Islamic wealth management industry is still at a nascent stage of development as compared with other segments of the Islamic capital market.
“Malaysia, with its comprehensive Islamic finance ecosystem and track record in innovation, is at an advantageous position to play a lead role in shaping the concept and driving the development of Islamic wealth management services,” the blueprint highlighted.
It also outlined 11 recommendations for Malaysia to achieve the desired status by 2021, and which focus on addressing impediments to growth and innovation, while identifying potential opportunities for collaboration and partnerships, as well as accelerating the process of building scale.
The recommendations, among others, provide enabling frameworks to support innovation in Islamic markets, enhance market access and international connectivity, promote the growth of private equity, as well as spur institutional participation in Islamic funds.
It also includes facilitating new digital business models, products and services for Islamic fund and wealth management, develop facilitative market infrastructure for Islamic wealth management, and fortify talent pipeline for Islamic wealth management.
As Malaysia operationalises the blueprint, utmost attention would be given to the phased implementation of initiatives under the respective recommendations.
It is recognised that there might be further shifts that would influence the dynamics of the global and domestic marketplace, including the emergence of new factors.
Therefore, the recommendations are designed to provide sufficient flexibility within the overall objective of the blueprint to enable appropriate adjustments and realignment in such situations. – Bernama
Islamic finance news
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December 15, 2016
DR. ZULKIFLI HASAN
Aleppo Terus Menangis: Dilema Krisis Di Syria
Aleppo Terus Menangis: Dilema Krisis di Syria
Zulkifli Hasan
Pendahuluan
Krisis yang berlaku di dunia Islam khususnya di Timur Tengah seperti di Syria, Mesir, Libya, Iraq, dan Palestine termasuk di Arakan, Myanmar dan Xinjiang China begitu menyedihkan umat Islam dan masyarakat dunia umumnya. Khususnya di Syria dengan berita terkini kekejaman rejim Asad memusnahkan Aleppo meratah rakyat sendiri, krisis politik dan kemanusiaan berterusan seumpama tiada garisan penamat. Rejim Asad terus mengganas dengan sokongan beberapa kuasa besar membunuh sewenang-wenangnya tanpa ada perasaan belas kasihan dan kemanusiaan. Ironinya, ada segelintir agamawan ‘kerajaan’ yang berdiam diri menolak untuk mengutuk rejim Asad dengan pelbagai alasan dan justifikasi. Malangnya yang menjadi mangsa utama adalah rakyat awam terutama kanak-kanak, wanita, warga emas serta orang kurang upaya. Kekalutan dan kemuncak kesengsaraan kini berlaku di Syria sebenarnya adalah manifestasi kegagalan umat Islam seluruhnya.
Pelbagai liputan media massa yang memaparkan situasi di Syria juga menimbulkan kekeliruan. Robert Fisk yang terkenal sebagai rujukan utama isu politik dan perkembangan di Timur Tengah juga menunjukkan sikap dan kecenderungan yang membingungkan ramai pihak. Bagi memahami krisis di Syria ini, penulis mengambil pendekatan seimbang sebagai asas membolehkan kita memahami krisis di Syria dan memastikan sebarang reaksi, persepsi dan tindakbalas adalah berhikmah.
Berbanding dengan siri kebangkitan rakyat di Tunisia dan Mesir, krisis di Syria mendapat liputan dan analisis yang agak berbeza daripada pelbagai pihak. Secara umumnya, terdapat dua teori yang berkaitan dengan krisis di Syria. Golongan pertama berpandangan bahawa jatuhnya rejim Bashar Al-Assad akan mengukuhkan pengaruh Israel di Timur Tengah. Golongan kedua pula mempunyai teori dan pandangan yang berlainan di mana krisis di Syria dianggap sebagai sesuatu yang ’genuine’ dan penentangan terhadap rejim Bashar al Assad adalah suatu tuntutan jihad. ’Dichotomy’ dan dua teori yang bertentangan ini telah menimbulkan kesulitan kepada aktivis dan badan bukan kerajaan yang sedang memperjuangkan nasib dan kehidupan rakyat Syria yang kini menghadapi krisis kemanusiaan yang sangat membimbangkan. Hingga kini dilaporkan bilangan penduduk yang terkesan dan menghadapi krisis kemanusiaan akan mencecah 20 juta.
Perkembangan yang berlaku di Iraq juga memberikan satu dimensi baru kepada situasi di Timur Tengah. Sekumpulan pejuang yang dikenali sebagai Islamic State of Iraq and levant (ISIL) juga telah mengisytiharkan pembentukan khilafah apabila berjaya menguasai sebahagian besar kawasan di Iraq dengan menjadikan Abu Bakar al Baghdadi sebagai khalifah abad 21. Kini terdapat beberapa kumpulan yang sedang berjuang dan berjihad menentang kezaliman dan kekufuran seperti yang diketahui dan ini termasuk ISIL, Free Syrian Army (FSA) dan sebagainya. Situasi ini semakin menimbulkan kekeliruan di kalangan umat Islam malahan masyarakat umum di seluruh dunia. Oleh itu, pemerhatian secara menyeluruh dan berhati-hati perlu diberikan bagi memahami dan meneliti perkembangan terkini apa yang berlaku di Syria. Asasnya, umat Islam perlu melihat dari aspek taklif atau tanggungjawab membantu rakyat Syria yang kini melalui saat kehidupan yang begitu dhaif, mencabar dan memeritkan dengan serba kekurangan khususnya dari aspek kemanusiaan seperti tempat tinggal, keperluan asas, ubat-ubatan, pendidikan dan juga hak untuk diberikan perhatian dari sudut hak kemanusiaan.
Krisis di Syria dan Persoalan
Pandangan yang menganggap rejim Bashar al Assad sebagai pengancam Israel dan kejatuhannya hanya akan mengukuhkan hegemoni Israel di Timur Tengah ini disuarakan oleh ramai penganalisis politik dan jurnalis antarabangsa seperti Robert Fisk termasuk tokoh ulama iaitu Sheikh Imran Hossein. Robert Fisk di dalam artikelnya bertajuk ”Bashar al Assad, Syria, and The Truth About Chemical Weapons” menyuarakan pandangannya mengenai usaha Amerika memburukkan rejim Bashar al Assad dengan hasrat untuk menjatuhkannya melalui tuduhan menggunakan senjata kimia. Ini disokong oleh Professor Michel Chossudovsky di dalam artikel beliau ”Confronting Iran, Protecting Israel: The Real Reason for America’s War on Syria”. Beliau berpandangan bahawa kejatuhan rejim al Assad hanya akan mengakibatkan Syria dapat dikuasai oleh sekutu atau agen Amerika dan Israel dan dengan itu, Hamas dan Hezbollah dapat dihapuskan sekali gus melemahkan Iran yang dianggap musuh dan ancaman kepada mereka. Terdapat juga segelintir ahli akademik tanahair yang cenderung dengan pandangan ini malahan melabelkan pejuang pembebasan Syria ini dengan gelaran ”pemberontak” dan ”pengganas” yang sama sekali bertentangan dengan mauqif ulama muktabar.
Berdasarkan permasalahan di atas, penulis ingin berkongsi pandangan mengenai krisis yang berlaku di Syria dan cuba merungkaikan beberapa persoalan yang kini membelenggu pemikiran sesetengah pihak. Penulis telah merujuk pelbagai sumber makalah, artikel, buku, berita, laporan, jurnal dan sebagainya termasuk menghadiri syarahan ulama tersohor Syria, maklumat sumber pertama sahabat-sahabat di Syria serta penerangan oleh aktivis-aktivis yang telah masuk ke Syria termasuk buku tulisan Dr. Zulkifli Al Bakri bertajuk ’Krisis Syria dan Mauqif Ulama’ yang menjelaskan pendirian dan pandangan ulama muktabar mengenai krisis di Syria. Berdasarkan sumber-sumber sahih ini, penulis sangat berkeyakinan bahawa krisis di Syria ini adalah sesuatu yang ’genuine’ dan umat Islam bertanggungjawab untuk memberikan bantuan kemanusiaan kepada warga Syria yang memerlukan. Rakyat Syria yang berjihad menentang kezaliman dan kemungkaran diketuai rejim Bashar al Assad ini bukanlah ’pemberontak’ tetapi adalah pejuang pembebasan dan jika gugur dikategorikan sebagai syahid. Bersama-sama dengan rakyat Syria bangun menentang kezaliman, keganasan, ketidakperikemanusiaan dan ketidakadilan adalah suatu tuntutan dan kewajipan umat Islam.
Merungkai Persoalan Krisis di Syria dan Mauqif Ulama
Bagi memahami krisis di Syria ini, perlu juga dilihat terlebih dahulu Syria dari sudut demografi. Syria mendapat kemerdekaan pada 1946 dengan penduduk berjumlah lebih 23 juta. 75% adalah Muslim-sunni tetapi kerajaan Syria dikuasai oleh parti Baath iaitu diwakili minoriti Alawi yang hanya 3-4%. Parti Baath yang minoriti Alawi ini bermazhab Syiah Nusairiah dan berideologi sosialis. Berdasarkan demografi ini, amatlah bermanfaat untuk menelusuri serba sedikit asal usul rejim al Assad di Syria ini. Setelah kemerdekaan Syria telah dipimpin oleh keluarga al Assad. Kemuncak kezaliman rejim al Assad ini telah berlaku pada 1982 di bawah pimpinan Hafiz al Assad (memerintah selama 32 tahun) sewaktu tragedi berdarah di bandar Hamah yang meragut nyawa lebih 40 ribu penduduk, 15 ribu hilang tempat tinggal dan 150 ribu menjadi mangsa pelarian. Bukan itu sahaja, dilaporkan lebih 88 buah masjid dimusnahkan dan infrastruktur awam dihancurkan. Sebegitu ramai ulama dan ilmuan Islam yang dipenjara, diseksa dan dibunuh. Di antara ulama yang menjadi pelarian politik ialah Sheikh Abu Fattah Abdu Ghuddah, Sheikh Said Hawa, Sheikh Muhammad Ali Al Sabuni, Sheikh Muhammad Hashim al Majzub, Sheikh Usamah al Rafie dan ramai lagi.
Bashar al Asad telah mengambil alih pemerintahan daripada Hafiz al Assad pada tahun 2000 setelah Perlembagaan Negara dipinda semata-mata untuk membolehkannya menjadi Presiden yang pada itu belum mencapai umur 40 tahun yang dibenarkan. Beliau meneruskan kekejaman lalu dengan beberapa insiden kemanusiaan seperti peristiwa berdarah Qamisyli pada 2004 dan 2008, peristiwa Hasakah pada 2004 dan peristiwa penjara Soydana. Tragedi 2011 hingga hari ini adalah yang paling trajis di mana telah meragut nyawa ratusan ribu rakyat Syria yang majoritinya adalah Muslim-sunni. Ini disahkan oleh Utusan Khas PBB dan Liga Arab, Lakhdar Brahimi. Malahan kekejaman rejim Bashar al Assad juga telah meranapkan pelbagai kesan sejarah penting Islam seperti Maktabah al Khanji yang dianggap antara perpustakaan tertua dunia yang mempunyai koleksi berharga yang tidak ternilai. Melalui fakta-fakta ini, sudah jelas lagi bersuluh betapa tidak logiknya sebarang pandangan yang menyokong rejim Bashar al Assad atas apa sahaja alasan. Malahan melabelkan rakyat yang menuntut keadilan dengan gelaran pemberontak atau pengganas adalah suatu perkara yang amat dikesalkan.
Selain itu, adalah amat penting juga untuk mengenali Alawi atau Shiah Nusairiah yang pengikutnya menguasai kerajaan Syria. Shiah Nusairiah di Syria ini mempunyai hubungan amat rapat dengan Iran dan Hizbullah. Ini kerana terdapat segelintir umat Islam termasuk di Malaysia yang tidak mempunyai gambaran sebenar malahan memberikan sokongan kepada rejim Bashar al Assad dan menganggap Iran serta Hizbullah sebagai pembela agama dan memberi ancaman kepada Israel. Dilaporkan juga Iran telah membekalkan pelbagai jenis senjata kepada Syria. Ayatullah Ali Khomeini pernah mengeluarkan fatwa bahawa wajib rakyat Iran mempertahankan rejim al Assad. Dalam hal ini, kita perlu merujuk kepada pandangan dan fakta-fakta mengenai shiah Nusairiah ini. Sebenarnya, terlalu ramai ulama muktabar telah terlebih awal memberikan fatwa mengenai kesesatan Syiah Nusairiah. Ibn Taimiyah, Ibnu Kathir, al Zahabi, Sheikh Abdul Aziz Baz dan Sheikh Ali al Sabuni secara jelas memfatwakan shiah nusairiah sebagai sesat. Sheikh Gharib al Sirjani mengatakan bahawa kesesatan shiah Nusairiah ini adalah berasaskan ijma. Oleh itu, sebarang pandangan yang menyokong rejim Bashar al Assad yang juga shiah Nusairiah ini adalah dianggap perkara mungkar dan menyesatkan.
Bagi mengukuhkan pandangan betapa rejim Bashar al Assad ini perlu ditentang dan dijatuhkan, penulis ingin merujuk kepada beberapa pendirian ulama muktabar kontemporari seperti yang dinukilkan di dalam buku ’Krisis Syria dan Mauqif Ulama”. Sheikh Abdul Aziz Baz pada 1982 berfatwa bahawa wajib memberi bantuan kepada umat Islam yang dizalimi oleh rejim Al Assad. Sheikh Yusuf al Qaradhawi dengan tegas menyatakan bahawa wajib bagi rakyat Syria untuk bangkit menentang rejim al Assad malahan menggesa jemaah haji berdoa untuk kehancurannya. Sheikh Ali al sabuni yang pernah berada di Malaysia dengan tegas menggesa umat Islam untuk memberikan bantuan sewajarnya bagi meringankan kesengsaraan rakyat Syria. Ramai lagi ulama tersohor seperti Sheikh Soleh al Luhaidan, Sheikh Muhammad Hasan, Sheikh Aidh al Qarni, Sheikh Muhammad al Irifi, Sheikh Ahmad Qattan dan Sheikh Wahbah al Zuhaili memberikan pandangan yang sama di mana menyeru umat Islam untuk membantu rakyat Syria.
Pandangan dan pendirian ulama muktabar mengenai kewajipan membantu rakyat Syria ini disahkan dan disokong oleh Resolusi Muktamar Syria di Istanbul iaitu persidangan para ulama sedunia pada 1-3 Julai 2012. Muktamar ini secara umumnya menegaskan bahawa revolusi rakyat Syria adalah kebangkitan yang hak dan benar dan adalah menjadi kewajipan semua umat Islam untuk membantu rakyat Syria dan menjatuhkan rejim Bashar al Assad. Muktamar ini merayu agar semua negara Islam di bawah pertubuhan OIC serta negara-negara lain untuk memberikan bantuan kemanusiaan termasuk membekalkan persenjataan. Informasi dan maklumat mengenai resolusi muktamar seperti ini dan bukti-bukti kezaliman rejim Bashar al Assad mungkin tidak sampai atau lambat diperolehi oleh umat Islam dan ini menyebabkan ada yang mempersoalkan tindakan rakyat Syria bangun menentang kerajaan Syria. Ini bukanlah sesuatu yang asing kerana rejim Bashar al Asad seringkali cuba untuk menyembunyikan keganasan mereka. Umpamanya telah ramai wartawan yang telah terkorban semasa membuat liputan di Syria seperti Mika Yamamoto, jurnalis Jepun yang sangat aktif melaporkan kebenaran krisis di Syria.
Misi Kemanusiaan dan Advokasi Sebagai Jihad
Fiqh jihad adalah terlalu luas untuk dibicarakan di sini. Umat Islam dinasihatkan untuk memahami fiqh jihad melalui penguasaan ilmu pengetahuan. Kerangka fiqh jihad itu perlu disesuaikan dengan fiqh waqi dan awlawiyah serta mengambil perhatian dari sudut mafsadah dan maslahah. Umumnya, jihad ini selalu difahami dengan erti mengangkat senjata sedangkan dalam konteks hari ini, bantuan kemanusiaan juga adalah jihad yang utama. Ini dinyatakan sendiri oleh ramai ulama dunia termasuk ulama tersohor Syria yang berpandangan penglibatan dari aspek kemanusiaan adalah lebih diperlukan berbanding dengan jihad mengangkat senjata. Ini juga bertepatan dengan isu pejuang-pejuang yang berjihad mengangkat senjata tanpa keizinan ibubapa dan yang mereka-mereka yang masih menuntut ilmu dan belum menamatkan pelajaran sepertimana yang diamanahkan. Sekiranya kefahaman fiqh jihad itu mendalam, sudah pasti keutamaan menunaikan amanah yang sepatutnya diaulakan diberikan perhatian.
Menelusuri pelbagai sumber bagi meneliti krisis di Syria menimbulkan persoalan yang sering dimainkan oleh ramai pihak. Keperluan jihad mengangkat senjata adalah antara perkara yang mendapat reaksi ramai. Dalam konteks ini, penulis ingin mengesyorkan selari dengan konsep fiqh awlawiyah berserta dengan nas-nas syarak dan bersesuaian dengan fiqh waqi dalam konteks semasa di Malaysia khususnya bahawasanya keperluan berjihad yang lebih aula dan utama pada waktu ini adalah dari sudut bantuan kemanusiaan dan advokasi. Fiqh Keutamaan dan Fiqh Waqi ini boleh disimpulkan sebagai disiplin ilmu yang merujuk kepada penguasan ilmu dan pemahaman dalam meletakkan sesuatu pada peringkat yang sebenar, sesuai dengan pertimbangan ilmu, keadilan, hukum syarak, akhlaq atau etika, keadaan semasa dan keadaan setempat. Ini adalah amat bersesuaian dengan ruh Islam itu sendiri di mana setiap perkara mesti diletakkan secara adil menurut syariat Islam dengan mengambil kira aspek maslahah dan mafsadah.
Dalam konteks di Syria, Mufti Wilayah Persekutuan, sohibus samahah Dr Zulkifli Muhammad Al Bakri dalam kenyataannya terkini bahkan ramai ulama tersohor dunia termasuk Syria secara jelas mengajak semua umat Islam untuk mengutamakan bantuan kemanusiaan kepada warga Syria yang kini mencecah jutaan dalam kesempitan dan kesusahan. Hingga kini dilaporkan bilangan penduduk yang menghadapi krisis kemanusiaan yang meruncing dengan ketiadaan sumber makanan, air mentah, pakaian asas, perubatan, pendidikan dan sebagainya mencecah lebih 20 juta orang. Fakta ini disahkan sendiri oleh ramai aktivis kemanusiaan seperti Malaysia Lifeline Syria yang secara langsung menyampaikan bantuan kepada rakyat Syria. Kehidupan saudara seagama seakidah yang begitu dhaif dan memilukan ini menuntut kita semua untuk mengutamakan misi kemanusiaan ini. Inilah jihad paling utama yang perlu diberikan perhatian oleh umat Islam khususnya Malaysia pada waktu ini. Jihad misi kemanusiaan juga sekaligus dapat menyelesaikan sebarang permasalahan mengenai isu kedudukan rejim al Assad mahupun status perjuangan rakyat Syria yang bangun menuntut keadilan. Jihad misi kemanusiaan ini memfokuskan kepada warga Syria yang sebenarnya perlu dibantu dengan meletakketepikan terus sebarang unsur perbezaan politik, mazhab dan ideologi.
Penutup
Adalah sesuatu yang sangat membingungkan apabila membaca dan mengetahui ada segelintir umat Islam bahkan mereka yang terpelajar menyalahkan pandangan-pandangan dan fatwa yang menyokong kebangkitan terhadap rejim yang zalim dan jelas mungkar di Syria. Bahkan golongan ini juga membuat tuduhan yang sangat dangkal mengatakan bahawa ulama yang menyokong kebangkitan rakyat ini sebagai ulama yang suka menumpahkan darah. Ironinya, golongan ini tidak pula menyalahkan rejim Asad bahkan ada yang bersama-sama Asad berdiam diri hanya melihat rakyat dibunuh dengan begitu kejam dan zalim tanpa perikemanusiaan. Golongan ini juga mula menyalahkan demokrasi dan mengatakan demokrasi tidak bersesuaian dengan dunia arab seperti di Syria. Ini sangat menakjubkan kerana golongan ini lebih rela hidup dalam sistem yang berasaskan kediktatoran dan kuku besi hinggakan ada yang mengatakan dunia arab hanya sesuai dengan sistem diktator. Ini menambahkan lagi kekeliruan dan kekaburan mengenai krisis yang begitu merugikan dunia Islam ini.
Dunia telah menyaksikan kebangkitan rakyat bermula di Tunisia diikuti Mesir, Libya, Syria dan kemungkinan negara-negara Timur Tengah yang lain. Namun, revolusi di Syria yang kini semakin meruncing menimbulkan pelbagai persoalan dan kekeliruan. Malahan persoalan yang lebih besar ialah nasib Syria pasca peperangan. Berbanding dengan kebangkitan yang berlaku di Tunisia, Mesir dan Libya, krisis di Syria adalah sedikit berlainan kerana ianya melibatkan pelbagai isu geo-politik yang lebih rumit melibatkan kuasa besar dan ketenteraan. Teori menjatuhkan rejim al Assad sebagai tindakan meningkatkan hegemoni dan penguasaan Israel di Timur Tengah juga adalah satu perkara yang tidak mempunyai asas yang kuat. Pendirian atau mauqif ulama muktabar di seluruh dunia mengenai kewajipan umat Islam untuk membantu rakyat Syria mengesahkan bahawa kebangkitan rakyat Syria adalah sesuatu yang hak dan benar. Kezaliman dan keganasan tidakperikemanusiaan tahap luarbiasa rejim Bashar al Assad adalah tindakan yang tidak boleh sama sekali diterima akal. Rejim Bashar al Assad ini mesti dibawa ke muka pengadilan dan dibicarakan di Mahkamah serta segala keganasan dan kezaliman ini didedahkan kepada dunia supaya tragedi kemanusiaan ini dapat memberi pengajaran kepada semua umat manusia.
Krisis yang berlaku di Syria menimbulkan persoalan keperluan bentuk jihad yang digagaskan oleh Islam. Dalam konteks Malaysia, kefahaman jihad yang sering kali didominasikan dengan perjuangan mengangkat senjata adalah sesuatu yang perlu disemak semula. Fiqh Jihad itu adalah terlalu luas dan tidak sepatutnya disempitkan dengan elemen peperangan dan pertumpahan darah. Dalam konteks hari ini khususnya umat Islam di Malaysia, jihad utama yang dituntut ialah membantu dengan sedaya upaya menyalurkan bantuan kemanusiaan kepada warga Syria dan advokasi kemanusiaan. Yusuf al Qaradawi dalam bukunya Fiqh Jihad telah menulis ensiklopedia jihad yang sangat komperehensif begitu juga Said Ramadhan al Buti di dalam kitabnya Al-Jihad fi al-Islam: Kaifa Tafhamuh? Wa Kaifa Numarisuh? Juga menjelaskan konsep fiqh jihad ini dengan mendalam dan penuh berhikmah. Umat Islam khususnya di Malaysia disarankan untuk mendiskusikan dan mewacanakan kedua-dua buku ini secara meluas di seluruh Negara bagi menanamkan kefahaman yang ideal dan selari dengan tuntutan syarak serta keperluan umat.
Wallahua’lam.
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1

REVIEW OF FATWAS ISSUED DURING THE ALBARAKA BANKING GROUP
SYMPOSIUMS (THE FIRST COLLECTION)

Prepared by
Al-Shaikh Mohamad Al Mukhtar Al-Sulami

29th Al-Baraka Symposium on Islamic Economics
Hilton, Jeddah

6 - 7 Ramadan 1429 H.D (according to Ummu al-Qura), corresponding to 6 - 7
September 2008

Islamic banks in non-Muslim countries

Sheikh Salih Abdullah Kamel, may Allah reward him, has established a

commendable path through this annual symposium. This symposium is a distinctive

contribution in assisting the Islamic banks to successfully penetrate the financial

market. Historically, the Al-Baraka Symposium on Islamic Economics was

inaugurated in Madinah Al-Munawwarah in the year 1401H, followed by Jeddah and

its suburbs Durratul ‘Aruus and Makkah. This is the 29th year of its establishment.

These symposiums have seen the contributions of the great scholars from the field

of Shari’ah and economics. These symposiums have been of great help to the

bankers, in terms of expanding their activities and at the same time, complying with

the principles of the Shari’ah.

These resolutions that were made by majority of the scholars recognize the

situation that the Islamic financial institutions are facing; they are facing many

challenges. Apart from trying to harmonize between Islamic and conventional

practices, so as to realize a Shari’ah-compliant financial system, the players in the

Islamic financial system are also facing rejections from most economists and facing

a fierce resistance from the market.

2

As mentioned earlier, the players are also facing the challenge of harmonizing

between Islamic and conventional practices, where they would have to develop their

own operational models gradually, until the time comes when Islamic financial

institutions’  way  of  doing  things are distinct from the operational mechanisms of

conventional financial institutions. The aforementioned issues were mentioned in

the symposiums, as there are conventional practices that do not comply with the

Shari’ah. Nevertheless, the players can adopt those practices that do not

contravene the principles of the Shari’ah. With regard to this, the players must

continuously improve themselves and evaluate their position in the global Islamic

financial system. That is why the 28th Al-Baraka Symposium on Islamic Economics

reviewed the resolutions that were passed in the previous symposiums. However,

due to several reasons, the resolutions issued cannot be mentioned.

This year, the focus of attention is to review certain fatwas that were issued based

on exceptions. Did the reality and the current happenings in the world lead to the

stability of Islamic economic system which imposes itself within the international

banking scene? Did that result in a situation that is in line with mainstream thinking

and did the jurists themselves held accountable in this world before they will be held

accountable before the Lord of the lords, who descended His Shari’ah to be the

ruler not ruled, to be followed not to the subordinate? Was the resolutions firm or

flexible and do they need to undergo a review process, without the negligence of

the scholar about the practical picture on the basis of transactions, according to

those resolutions?

I was requested by Dr. Abdul Sattar Abu Ghuddah to review the following

resolutions:

3

Decision (1-6): Guaranteeing capital deposited as part of the requirements of
the law

Situation – Islamic banks are established in non-Muslim countries, where according

to the local laws, a bank must guarantee the capital that is deposited with it.

So, what is the Islamic ruling on this?

The resolution is divided into sections, as follows:

1. It is permissible for the Al-Baraka Banking Group to establish Islamic banking

activities in London (United Kingdom), and adhere to the laws and system of

the United Kingdom.

This section is not jurisprudentially scrutinized. It was done in a rush without going

through a thorough thinking process.

In my view, the methodology requires an explanation on:

1. The ruling on migrating to a non-Muslim country;

2. The ruling regarding someone who embraces Islam while remaining in his

present locality, which is not Islamic;

3. The need to establish Islamic banks;

4. The local laws (e.g. as per the above) that contravene the Shari’ah;

5. Is this interest (maslahah, not riba) illusory or falls under a benefit that is

recognized by Islam (maslahah muktabaroh)?

For 1 and 2, indeed, according to the texts before me, the scholars of the Maliki

School of Thought had carefully studied this issue. And the Mudawwanah (one of

the books of the Maliki School of Law) had specified a book on trading in an enemy

country. As far as I know, this was not discussed in the books of the other Schools

of Thought.

4

Imam Malik said in the Madawwanah, “I told Ibn Qosim, ‘Did Malik dislike someone

who conducts business in an enemy state? He said, ‘Yes, Malik dislikes it strongly,

he says: He should not go to countries where the rulings of infidelity prevail.”

(Mudawwanah, vol. 7, p. 253).

The text of Mudawwanah is based on a certain general principle that is the

consequences of faith is to enter under the rules of Islamic law and being a  ‘total

Muslim’, i.e. one that realizes the necessary commitments of a Muslim (But nay, by

thy Lord, they will not believe (in truth) until they make thee judge of what is in

dispute between them and find within themselves no dislike of that which thou

decidest, and submit with full submission; An-Nisaa, verse 65).

Ibn Rusd says,  “Malik was strongly disgusted on the notion of going to an enemy

country to trade by land and by air. According to Ibn Qosim while he was asked, he

once said, “Allah has provided for every soul an appointed time that will be reached

by it (time of death), and a livelihood. The rulings are based on things which I could

not see (one cannot predict the time of death and the amount of sustenance that will

be gained). The basis of this is that Allah makes migration from a non-Muslim

country to a Muslim country compulsory, with the goal of enabling Muslims to

practice Islam in its entirety. Allah says,  “… As to  those who believed, but did not

emigrate, you owe no duty of protection to  them until  they emigrate…” (Al-Anfaal,

verse 72). And He said, “Lo! as for those whom the angels take (in death) while they

wrong themselves, (the angels) will ask: In what were ye engaged ? They will say:

We  were  oppressed  in  the  land.  (The  angels)  will  say:  Was  not  Allah’s  earth

spacious that ye could have migrated therein ? As for such, their habitation will be

hell, an evil journey’s end; Except the feeble among men, and the women, and the

children, who are unable to devise a plan and are not shown a way. As for such, it

may be that Allah will pardon them. Allah is ever Clement, Forgiving (an-Nisaa,

verse 97 - 99).

5

After Ibn Rusd had explained the rulings regarding the emigration or hijrah to

Medinah before the opening of Makkah, he made it clear that hijrah still remains

obligatory till the Day of Judgement. He  said,  “It is unanimously agreed that

whoever that embraces Islam from the land of infidelity, he/she must not stay there,

as the rulings of the unbelievers will be made compulsory on him/her. It is better for

him/her to emigrate to where Muslims live, where the rulings of Islam are practised.

The Prophet s.a.w. said,  “I am free from any Muslim living together with the

Mushrikin (unbelievers). However, with this migration, is not forbidden for the

emigrant to return to his country, provided that his country has been transformed

into a country of iman and Islam, as it was forbidden upon the Companions of the

Prophet s.a.w. to return to Mekkah which was preserved as a virtue for them.”

Then,  he  further  says,  “If an evidence is found in the Quran, Sunnah and the

Muslims have unanimously agreed upon it, that whoever accepts Islam while he/she

is in enemy’s territory (in a country that disbelieves Islam) he/she must emigrate to

a country of believers, then he should not stay among the unbelievers and live

together with them, so that he will not be subjected to their rulings in trading or other

things. Imam Malik dislikes it when someone stays in a country where those who

follow the path of Allah and His Rasul are mocked. How could one stay in a country

where Allah is disbelieved and the idols are worshipped besides Him? No one can

tolerate this, except a Muslim with a weak faith.”

He further says, “It is not allowed for any Muslim to enter a country of shirk for the

purpose of trading or other than for jihad (sacrifice of the Muslim). If he enters it with

other intentions willingly, i.e. not under duress, then doing so decreases his

shahadah and his leadership. (Al-Mukkadimmah wal Mummahidat, Vol. 2, page

151/54).

Ar-Rajajih based his statement on  Ibn Rushd’s stance. He starts with a summary,

which goes  thus,  “There are two types of buying and selling with the unbelievers;

6

one are with unbelievers who are the enemies of the Muslims; second are Ahl
dhimmah (those who are secured under Muslim territory with an agreement). For

the first type, the transactions may be done in their territory or in the territory of the

Muslims. All Schools of Thought agreed that the former is not allowed.” Then, Ar-

Rajajih summarized the statement of Ibn Rushd and based his judgement on it

(Manahij Tahsil, Vol. 7, page 75).

The statement mentioned by Ibn Rushd was extracted by Abu Dawood: Reported

Jarir Ibn Abdullah he said,  “The Prophet s.a.w. sent a troop of army to Khath’am,

some people among them quickly hold to sujuud. But eventually, they were all killed.

He said, when the Prophet s.a.w. was informed about this, he ordered for them to

be paid half blood  money.  Then,  he  said,  ‘I am free from any Muslim residing

between the mushrikin. They said, ‘Oh you Prophet of Allah, why? He replied, ‘Their
fire is hidden cannot be seen. (Mukhtasar Munthir, Vol. 3, page 436).

Tirmizi also extracted it with the same word and ascription. He commented that

Imam Bukhari said that this hadith is mursal (a hadith reported by the tabi’i). It was

reported by Ismaeel bin Abi Khaleed from Qais bin Abu Hazeem from the Prophet

s.a.w. Munthir accepted it as irsal (a hadith reported by the tabi’i). An-Nasai also

extracted it as being mursal (sunan Nasai bi sharhi Suyuti wa Sindi, Vol. 8, page 76).

Abu Sulayman Al-Khattabi mentioned three meanings  for  the hadith. Firstly,  “their

Fire  is hidden cannot be seen”. The second one that he mentioned  is,  “Allah has

separated between the countries of Islam and Kufr. So, it is not allowed for a

Muslim to stay with the kuffar in their countries. So, if they kindle the fire, he (the

Muslim that remains with the unbelievers) will also be with them where he sees it.

The same meaning very close to this was also mentioned by Suyuuti, according to

Nihayah.

7

Then, Abu Sulayman said, “This denotes that it is disliked/unfavourable for a Muslim

to enter Dar Harb  (enemy’s  land)  for  trading and staying  there for more than four

months (Vol. 3, page 437).

The aforementioned proof indicates clearly that it is impermissible for a Muslim to

stay in the land where Islam has no authority. However, of course it does not

mention about the ruling on opening a bank. This fiqh is related to the situation that

the Islamic world found itself in. Surely, it actualizes the independence of the Islamic

world and realizes unity and boosts the power of Muslims.

And I summarized it, after looking at the facts and the Quranic texts, I would like to

mention here what the great scholar of Islam, Ibn  ‘Ashoor  said  regarding  the

meaning of the verse in surah an-Nisaa,  “Indeed, the analogical deduction

regarding the ruling of this verse will open up a view for the mujtahidin concerning

the rulings on the obligation to leave a country where  Mukmin is being troubled
to practice his religion, these rulings are contained by six cases.

Case 1: If a Muslim lives in a country where he is disturbed in the course of

practising his faith and compelled to kufr, and he is able to get away from the
situation, then the ruling on this person is similar to the Muslims whom the verse

was intended. For example, the Muslims migrated from Spain when the Christians

forced them to Christianity. They left their wealth and homes behind for the safety of

their lives. A few of them even perished on the way.

Case 2: If a Muslim is not disturbed in the course of practising his faith, but is

susceptible to afflictions to himself or to his properties; susceptible to being killed or

his properties confiscated, then, in this case, this person has exposed himself to

harm and this is indisputably impermissible. This is what is termed as staying in

the balad harb, i.e. enemy’s land.

8

Case 3: A Muslim is in a country where the non-Muslims are the rulers. However,

those rulers do not prohibit the Muslims from practising their faith. Furthermore,

their lives, properties and honour are also safeguarded. Nevertheless, by being in

that country, the Muslims are subjected to the rulings of those Non-Muslim rulers.

Nowadays, this situation is akin to someone residing in Europe, where the majority

are Christians. Regarding this, Imam Malik clearly said that staying in this kind of

environment is strongly disgusted because the rulings of those non-Muslims will
apply on that person. This is also the clear statement of Mudawwanah, in the

chapter of trading to the land of harb.  And  this  is  the  interpretation  of  Malik’s
statement by the scholars of Qairawan, as it is in Risalah. The statement of

Lakhami, Ibn Muhriz and Abdul Haqq are also consistent with it. Sahnuun, Ibn

Habeeb, Abdul Hameed, Sohiq and Maziri interpreted it as being tantamount to

prohibition.

Case 4: The kuffar occupies a Muslim country and rule the Muslims by force.

However, they do not disturb the Muslims with respect to the practice of Islam and

do not seize their properties. In addition, the Muslims are allowed to practise Islamic

law, as the case was in Bulgaria when Roger Normanda occupied the country. It

also happened in Spain when a tyrant ruler among the people of Damascus

conquered the country, with the stipulation that  he  would  respect  the  citizens’

religion. In that particular situation, most of the citizens of that country stayed and

among them were scholars, who were judges.

Case 5: Non-Muslims have absolute power and authority over the Islamic countries,

where the Muslim rulers are allowed to continue to rule, i.e. the rulers will also be

chosen among the Muslims. In addition, their religion and religious rites will be

respected. The only thing is that in this case, with their consensus, the Muslims are

under the authority of the non-Muslims. This is what is called himayah (protection);

wisayah; (guardianship); intidaab (mandate) in the past two centuries.

9

Case 6: A Muslim lives in the country where abominable actions and heresies are

too rampant, and there are many rulings that run contrary to Islam. However, they

are not forced to do something that contravenes the Shari’ah. In such a situation, a

Muslim can only try to reform the said country verbally, and not by way of concrete

actions (refer to the hadith on the levels of faith, i.e. action, then verbal and finally,

by way of intention). Malik was reported to have said that it is better for that person

to leave that country, as was mentioned by Ibn Qosim. However, in Qairawan,

during the days of Banu ‘Abiid, there is no evidence that the scholars of those days

called on people to leave the country. Even scholars like Muhammad Ibn Abu Zaid

remained in that country. This same occurred in Egypt, i.e. in the period of the

Fatimis.

Other than the above six, there are many other cases that allow Muslims to stay in

their countries. These cases characterize the stages in the Islamic civilization.

Indeed, the stay of the Muslims in their countries has most greatest advantage for

Islamic confederation, provided that they will not be troubled of their religion ( at-

Tahrir wa Tanwir vol 5 p. 178/180).

Thus, Muslims should continue to reside in a particular country, except when the

environment in that country prevents him from practising Islam.

Being consistent and in line with reality

A person who ponders over the situation of Muslims nowadays and their situation in

the previous centuries will not deny the present. He would rather look into the

subject matter meticulously and consider the reality, so that the prestige of the

Muslims would be brought forth and their full potential would be realized, without

neglecting the responsibility of spreading Islam worldwide.

10

First: Those juristic points of view pronounced by the jurists was made during the

time when the Islamic world was venerated, powerful and not in need (generally) of

the non-Islamic countries, with its riches, sciences, and its level of civilization. This

is what made the faqih (jurist) say that only a person with weak faith will deal with

non-Islamic countries, as said by Ibn Rushd.

Second: The situation of the world today has changed. Eventhough it has not

reached the zenith of perfection, there are many international humanitarian

organizations that would ensure that the rights of Muslims are safeguarded, even if

they are in non-Islamic countries. Rather, they have facilitated Muslims to practice

his religion and to carry out what his creed makes compulsory on him to do, all

these have been mandatorily respected by the world treaty and the internal laws.

Third: The verse of Surah Al-Anfal, as it was pointed to by the hadith (no hijrah after

the opening (of Makkah)) is a verse directed to the Mukminin before the opening (of

Makkah). It summons them to join Rasullullah s.a.w. in Medinah, in order to bolster

the distinguished group of Mukminin whom Allah has first given the priority to Islam

and as Allah pointed it out in the Honorable Quran. This is a support for this religion.

The Prophet s.a.w. did not permit any one of those people to return to Makkah until

after the conquest.

However, regarding the verse of Surah An-Nisaa, the global system does not permit

someone to move freely between countries, without a known complicated process

for a limited period. So, for instance, he who embraces Islam in Holland cannot

migrate to an Islamic country. If he enters any Islamic country and overstays, he will

be forced to leave, that is if a punishment has not been descended on him.

Fourth: Indeed, the Quran consists of general principles that can never change.

These principles are the rules of Allah for Its creatures and it is the task of human

beings to practise Islam. Allah the Highest said, “It is He Who has made the earth

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manageable for you, so traverse through its tracts and enjoy of the Sustenance

which He furnishes, but unto Him is the resurrection (Al-Mulk: verse 16).

The above verse is a permission from the Lord of the Earth to His creatures to move

onto the Earth that which He made tractable as the balky beast lowers itself for its

rider to ride it to anywhere he wishes. This verse is general in nature. It includes all

the places on earth where mankind can thrive and actualize the khilafah. This verse

does not restrict traveling to places of the same religion, as he is not facing hardship

to practise his religion, and his honour, property and rights are not compromised. So,

based on this principle, I prefer the view that the righteous Mukmin can go

anywhere, so far he is safe with his religion, property and honour, and he is

summoned to travel on all the surface of earth, not a mere movement, but, it is a

movement that brings along the concept of good khilafah that is considered by Lord,

the Owner of the great Throne in the creation of mankind, and commissioned them

with it, so that they can benefit from what Allah has created (and eat from His

sustenance) (He is the One who creates for you all things on the earth) (Surah

Baqarah: verse 29).

The hadith  that was  reported,  “I am free from any Muslim who lives together with

the Mushrikin.” It has been said by us that the hadith is mursal (a hadith narrated by

the tabi’i). The meaning of the hadith, according to the story that was mentioned in it

is that a Muslim army was sent to an enemy country. There, the Muslim army

encountered a group of Muslims that have been staying in that country, i.e. among

the unbelievers. Consequently, in the heat of battle, the local Muslims were killed by

the army, although during the battle, the local Muslims prostrated to show that they

are of the same faith as the soldiers. The army commander justified his actions by

saying that anyone can prostrate; even non-Muslims can pretend to prostrate; it is

not the sign of faith. So, in this case, the local Muslims were mistakenly killed, as

their faith was not known to the army.

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It is known that if the ruler or his deputy did a mistake, he will be held responsible to

pay the blood money for the mistake done. The Prophet s.a.w. informed that he is

free from the blood of those that continue to mingle with the unbelievers and is

subsequently killed in the battle with the unbelievers of whom they stayed with.

There is no indication in the hadith that that person has left the religion of Islam to

stay with the unbelievers. If Allah and His Rasul disowned certain people, it is

because of their weak faith that made them stay in non-Islamic countries, as in the

word of Allah the Highest, “And an announcement from Allah and His Messenger, to

the people on the day of the Great Pilgrimage, that Allah and His Messenger

dissolve (treaty) obligations with the Pagans (Surat At-Tauba: verse 3)

Fifth: The level of knowledge and the economic status of the Islamic world today

compel Muslims to go beyond the borders of the Islamic world. If Muslims remains

isolated from the world that has is far more advanced, in terms of scientific

knowledge and technology, Muslims will lag behind. So, Muslims must acquire the

science and technology from the non-Muslim world. If they do not do it, they would

not have the capability to innovate and market their products effectively. In relation

to this, many Muslims have had to migrate due to lack of employment opportunities

in their country. They are forced to migrate to secure a source of sustenance that is

not available in their country. Most of them support themselves and their relatives

that they left behind. Furthermore, the income earned overseas contributes to the

budget of their country. Thus, there are people from every country of the Islamic

world that are compelled to stay in non-Islamic countries, either for the short-run or

long-run, with the purpose being knowledge acquisition , medical treatment, trading,

working and others.

Sixth: Indeed, Allah obligated a general continuous obligation, that is for the

Muslims to propagate Islam to mankind. During the past, circumstances prevented

Muslims from doing this. They strived in the path of religious freedom in the world

and they did not compel anyone to enter into Islam.

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If we look at the history of the propagation of Islam, we would notice that Islam

spread to many countries by the virtue of determination and the character of the

Muslim merchants. In terms of Muslim population, the biggest country today is

Indonesia. Islam was conveyed to Indonesia with the virtue of Muslim merchants

who stayed there and did business with the inhabitants. Due to their character, Allah

assisted them to guide Indonesia, Malaysia and Burma, and those countries

became Islamic countries.

Islam was also propagated peacefully in China, Thailand and India. As another

example, in the Korean War, the participation of Muslims Turkish army personnel in

South Korea made it possible for Islam to expand into the Korean Peninsular. The

Muslims’  unity  augmented the presence of Islam there. Thereafter, most of the

commanders in the South Korean army got excited with Islam and promised to

spread it. Furthermore, Islam has become the second or third religion in many

European countries and in America. Some of those who embraced Islam have even

been elevated to positions of leadership, and command an influence in

organizations within the society.

Seventh:  The  obligation  of  the  Muslims’  solidarity  among  themselves  makes  it

necessary to help their brothers preserve the five necessities in these countries.

They can also safeguard the religion by inviting scholars to the country, so that the

scholars would help in their quest for knowledge and assist in the propagation of

Islam, and protection of wealth by purifying it from usury and from unlawful dealings.

And help in the process of establishing Islamic banks and enable Muslims to deal

with lawful things in saving their monies and transferring them; this is a perfect

necessary way to preserve the money.

Eighth: Some of the minor rulings that were imposed in the non-Islamic countries,

which are not deemed acceptable by the Muslim jurists must be solved one by one.

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For example, the issue of guaranteeing the capital in an investment venture,

whereby the investment manager is the trustee. However, he cannot be the trustee

and the guarantor at the same time, if losses are not due to his transgression and

negligence. This issue can be overcome by convincing the authority that this

investment is a partnership between the bank and the investor, or to call upon the

investors to create a cooperative fund between them that will act as a safety net

against losses.

However, I do not see the analogy between cooperative investment and cooperative

employee, because the analogical deduction here is between two things that are not

the same. The only similarity is the word ‘cooperative’. It is important to note that a

cooperative employee is entitled to receive his wages (guaranteed) regardless of

whether his actions led to profit or loss. However, cooperative investment is a

speculative activity, in which losses are possible, notwithstanding the fact that the

investment manager tried his best to realize a profit. Secondly, the employee is just

that; he is just an ‘employee’ of the investment vehicle. So, he does not have the full

information on the performance of the investment company, i.e. whether it is making

a profit or loss. Hence, guaranteeing the cooperative employee cannot be done.

Ninth: Indeed, the Islamic world should focus on the immigrants from non-Islamic

countries, so that those immigrants can be trained on Islamic behavior of integrity,

truthfulness in dealing, trustworthiness, how to give advice, and keeping promises

and being punctual. This is so that the immigrant will be instilled with the value that

the quest of life does not only concern the acquisition of sustenance alone, but also

the attainment of spiritual success. One must remember that Allah takes care of His

righteous servants, by giving them love and casts the feeling on admiration in the

hearts of His creatures.

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Acceptance of shares as mortgage for the shareholders in a riba-based bank
(11/7)

Money does not become haram just because it is deposited into an unlawful entity.

According to the word of Allah, the  Exalted,  “If you repent, your principal money

(capital) is yours, you should not oppress and you would not be oppressed.”  (Al-

Baqarah: verse 279). Eventhough the money is used usuriously, the money will

remain halal, in contrast to the status of the consequential activities arising from the

utilization of the money, which is haram. For this reason, I legalize the fatwa. I do

not see any flaw in it for specific circumstances.

The use of the expression ‘interest’ as an alternative to ‘profit’ or ‘returns’ (6/2)

I paused while reading the text in the paragraph. In a situation where the activities

of a financial institution are not  revealed, does  the  term  ‘interest’ carry a negative

connotation?

If it has a negative indication, how would the owner of the account benefit from

altering the term ‘interest’ to ‘profit’?

On the other hand, in Islamic jurisprudence, there is a ruling on the prohibition of

being in a place that resembles a bar, i.e. liquor is consumed and etc., even if the

drinks served are lawful. What I see is that priority has been given to the like of

these fatwa upon the precise rulings regarding the connection of prohibition and

imaginary negativities.

Indeed, imaginary haram cannot be converted into something that is halal and vice

versa. As an illustration, the people of Makkah used copper bowls to drink zamzam

water. At the same time, copper bowls are also commonly used by some people to

consume liquor. So, the similarity here is the utensil used. Hence, can we then say

the status of zamzam water is changed from halal to haram just because of the

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utensil used? Of course not. When Allah made liquor haram, He said it is filth of the

work of Satan. He also  said  regarding  the  water,  “He sends down from the sky

water to cleanse you with it.”

The matter is connected with the distinguished concept of usury that is correlated

with time and the increase in the amount of money. If this does not happen (time-

value correlation), then there is no way to pass a ruling that the transaction is

usurious. That is why I issued this fatwa. Unless if the specialists in this field think

that this fatwa needs some modification due to certain aspects that I have

overlooked, my fatwa remains.

Buying the shares of companies that sometimes deal with riba-based banks
(lending and borrowing) (6/5)

There is an answer for this, which is obviously not consistent with the view of the

majority:

Legalizing the participation in these companies with the intention to reform the

companies, with the end game of Islamizing they way they conduct their business,

provided that the core business of the companies are lawful. This ruling does not

include a reasonable time frame for the execution the aforementioned intention.

Doing so would mean that the goal of Islamizing the companies would not be

achieved at all.

It is a must to tell the shareholders that they need to do away with the forbidden

aspects of unlawful transactions for the benefit of the public (maslahah ‘ammah). All

kinds of usurious interest must also be avoided, including transactions that are

based on interest-based loans. Furthermore, the profit generated from those

transactions must not be taken. In this matter, one must remember that for clear cut

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elements, the ruling are either it is allowed (halal elements) or it is prohibited (haram
elements). For unclear elements (syubhah), it is better to avoid it.

The fatwa regarding the legality of buying the shares of companies in non-Islamic

countries: it is legal, with one condition: if they have no other alternatives. My

comments on this answer are:

1. I am not aware of any ruling by any Muslim jurist, which legalizes the

partnership between Muslims and non-Muslims, on the basis that the

company will be fully controlled by the non-Muslims;

2. I am not aware of any ruling by any Muslim jurist, which legalizes the act of

investing in companies that deal with unlawful transactions, if there is no

other alternative;

3. This fatwa may lead to unfavourable consequences upon the Islamic

economic system, because it will open the door for the expatriation of Islamic

capital into other countries, while the capitalists (the owner of the capital) do

not exert effort to create Shari’ah-compliant projects in their countries. So,

such a fatwa will be used by them to justify their action of investing in non-

Islamic countries, where there is no halal investment avenue;

4. This fatwa has closed the door for the discussion on the ruling of profits

resulting from these shares, i.e. whether they are halal or haram. So, we

cannot conclude by saying that is it legal to do so. We must remember that

those who are in charge of the said companies do not consider Islamic

rulings in their operations and they do not regard it as being important.

-  However, what was found in (j) its detail meaning is unclear to me, so it is

impracticable.

The procrastinating debtor

The answer to this issue involves three aspects:

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The first one is on the permissibility of making it binding for the procrastinating

debtor to pay compensation to the creditor, i.e. for the damage that is caused to the

creditor, due to delayed payment. This is based on the Hadith reported by Imam

Bukhari, Muslim, Tirmidhi, Nasaai, Ibn Maajah,  Imam  Ahmad  and  Shafi’I,  “The

procrastination of the rich person is injustice and it is authorized for his honour to be

relegated and subject him to be punished.”

However, I observe that the Hadith does not indicate that the debtor is to be fined

for delayed payment. With  regard  to  ‘subject him  to be punished’,  there are many

types of punishments, e.g. disciplinary action, imprisonment and of course, fine. The

inference that the punishment mentioned in the Hadith refers to fine is an act of

generalizing the meaning of the Hadith.

Imam al-Baaji gave a comment on the phrase ‘his punishment’ when some scholars

opine that it means ‘jail him until he pays his debt’. (al-Muntaqa, Vol.5/26). It seems

that Imam al-Baaji has referred to what has been reported by Imam Bukhari, i.e.

that  the Prophet  said,  “The procrastination of the rich person is injustice and it is

authorized  for  his  honour  to  be  relegated  and  subject  him  to  be  punished.”  The

chain of narration for this Hadith is under the category of good transmission. Imam

Sufyaan said that ‘his punishment’ means that the debtor is to be jailed, in order to

punish him as being an unjust person, and the injustice that he has done is

prohibited, even if is very small (the comments of al-Qastalaani, vol.223, and Fayd

al-Qadir, vol.5/400).

And what is also important is to remind ourselves that one cannot be punished,

except through a judge. So, only a judge can decide whether the debtor is to be

punished through a fine or through other methods. In this regard, the creditor has no

right to impose such a fine upon the debtor.

My opinion on this issue and its proof:

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The Islamic banking industry needs funds and calls upon devoted Muslims to

support it, in order for it to be strong, developed and used by more and more

quarters within the global landscape.

It has been noticed that there are some people who just get themselves involved in

the financial system for the sole purpose of generating profit. Some of them take

loan from conventional banks, in which the payments to be made are related to time,

i.e. positive time preference/time value of money. At the same time, they also

procure financing from Islamic banks. With regard to the obligation of servicing the

loan/financing, the said parties will religiously service the loans taken from

conventional banks, making sure that they pay on time. On the other hand, for

financing obtained from Islamic banks, they tend to delay the payments, because

they know that there is no penalty for late payment. This attitude leads to the

reduction of profit for Islamic banks, as well as causing liquidity problems for the

concerned banks. Because of this, the issue of solving this problem has come to

our attention.

The question raised is, “Is it lawful to impose penalty on delayed payment, not to get

profit but to punish the procrastinating debtors?” The legal opinion put forth is

unanimous on fining. However, the views herein are divided into two directions, i.e.

the creditor and the general public, in the sense that which party will benefit from

the fine?

Based on the second view, by fining the debtor, indeed, it serves as a deterrent to

prevent blatant abuse of the financial facilities offered by Islamic banks. However,

the investors are not compensated. Furthermore, while the first view allows for the

debtor to be fined, it did not specify the quantum of the fine, which could later be

formulated to be in correlation with time (may lead to riba). The fine has to be

calculated accurately and we need to determine the differences between an extorter

and aggressor, because of the ambiguities related to the clear dichotomy of both

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terms. This confusion has compelled Shaykh Ibn ‘Arafah to separate the two. So, he

defines al-ghasb (extortion) as,  “Taking  other  people’s  property  and/or benefit

unjustly and forcibly, not due to enmity; not valid seizure of properties, like the

seizure (istiila) of a slave’s property by his master; not a situation where a master

takes  his  slave’s  property  with  the  consent  of  the  said  slave;  not  a  situation  of

seizing the property (or its usefulness) of the slave by force. So, in jurisprudential

terminologies, all the aforementioned acts are not called ghasb. Even properties

taken forcibly by harbii (enemy) are not considered as ghasb, because it has been

exempted by the statement, ‘not  due  to  enmity’.  In  the  case of harbi, it is due to

enmity.

Then, he defined at-ta’addii (aggression) as,  “The utilization of something without

the prior permission of the owner, and without the intention to possess the object.”

So, he confined at-ta’addii on the seizure of the usufruct of something without the

intention to possess it. Ar-Rassaa’ mentioned in his commentary that Shaykh Ibn

‘Arafah realized that the following are considered as at-ta’addii:
1. Unintentional utilization of other people’s property and without lawful right;

2. Intentional utilization of other people’s property; and

3. Utilization  of  other  people’s  property without their permission or the

permission of a judge/someone that acts on the owner’s behalf (e.g. agent).

Therefore, the aggression of lenders, employees and strangers will be included in

at-ta’addii (Sharih Huduud Ibn ‘Arafah, page 350-352).

The origin of this realization came from Imam Al-Maziriyy. During his explanation on

at-telqiin he (may Allah be pleased with him) raised a contradiction, stating therein

that, “The statement on unjust appropriation of properties, using the word at-ta’addii
and ghasb has been circulated among the scholars. The  scholars’  way  of

segregating between ghasb and at-ta’addii is different. The best elucidation on this

segregation is that a muta’addii (aggressor) has the following attributes:

21

1. Uses another person’s property without the said person’s prior permission;

2. Does not intend to own the property; and

3. Does not cause the property to be non-usable by the owner, i.e. the owner

can still use the property in the manner that he usually employs.

Imaam Sahnuun is of the view, “In the case where a person has no right to the profit

generated through the disposal of the property taken, he would be considered as

ghasib (extorter). However, the following are considered as muta’addii (aggressor),

if they transgress upon the authority given to them, as follows:

1. Leaseholder (muktarii);
2. Borrower (musta’iir);
3. Half slave (mubdi’); and

4. Business operator (mudharib).”

According to Ibn al-Mawaaz, he opined that those who cannot guarantee the

subject matter of something, due to the small defects that he caused to it, is an

aggressor but not an extorter. On the other hand, those who can totally guarantee

the value of a subject that suffer from small defects that he caused to that it is an

extorter. (Manuscript (Makhtuut) of commentary on at-Talqiin, the National Public

Library (Dar al-Kutub al-watoniyyah) of Tunisia, 167 pages).

Through studying the sayings of earlier scholars, it can be said that for an aggressor,

he acquired something lawfully at the beginning. Then, he exceeded the limits that

have been prescribed by the owner. Examples of this are as follows:

1. A mudharib who invests the mudharabah capital and exceeds the limits

specified by the capital provider;

2. A borrower who does not pay on time;

3. A trustee who utilizes the asset that has been entrusted to him, like as if he is

the owner (even if he does not intend to possess the asset); and

4. A debtor who delays the payment of his debt.

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Initially, all the above enter into a lawful arrangement with the principal. However,

their subsequent attitude deprives the owner from utilizing his asset, without his

consent. This attitude constitutes aggression.

What concerns us here is with regard to the ruling to be applied on the

procrastinating debtor. Will he be fined for the duration that constitutes depriving the

lender of the use of money that is still owed by him?

Imaam Maaziri said that, “In the case of money, if the extorter only used the money

for consumptive spending purposes and not for trading, then he will not be liable for

the profit that might be generated by trading with that money. This is based on a

famous opinion in the Maliki School of Law. This is because since the profit is non-

existent, he cannot be made responsible for it.”

However, it is compulsory for him to be responsible for the amount of profit that the

owner may have possibly earned if he traded with the capital. In this regard, the

debtor must replace the amount that the lender may probably earn if he transacted

with the capital. This is the view of Abdul-Malik bin Maajishuun, which is based on

an earlier ruling that makes it compulsory for a person who seizes a house and

closed it (i.e. not staying in the house) to pay the rental that the owner might have

earned from renting out the house.

From the ruling issued by the scholars, it is clear that that the earlier scholars have

estimated the right of the owner of the property in utilizing his property. If someone

intervenes between him and his property, the extorter will be responsible for the

probable gains that he could have earned.

With the utilization of accurate mathematical method, there is no hindrance in

charging a fine on the financially capable procrastinating debtor, i.e. a fine that is in

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proportion to the profit realized by them during the period of delay. As this is

legitimate money, it is not necessary to spend it for charity.

It is Allah alone who Knows and is Perfect. There is neither deceit nor power,

except by Allah, the Most High and Great. May Allah bless our Imam and our

Prophet Muhammad s.a.w. and his Household, and his Companions.

Translated and edited by:
Sa'id Adekunle Mikail and Mohammad Ashadi Mohd. Zaini (ashadi@isra.my)

mailto:ashadi@isra.my