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Shari'ah, Law, Islamic Finance and Muslim News
Monthly Archives: May 2013
May 31, 2013
DR. ZULKIFLI HASAN
Turkey builds up new Islamic finance tools
Turkey builds up new Islamic finance tools
ISTANBUL – Reuters Available at:
http://www.hurriyetdailynews.com/turkey-builds-up-new-islamic-finance-tools.aspx?pageID=238&nID=47901&NewsCatID=346
As Turkey seeks to boost political and commercial ties with the Gulf and diversify its borrowing, one of the Muslim world’s most dynamic economies is developing an Islamic finance industry which could rival current volumes in Malaysia – the world’s top sukuk issuer – within a decade.
The new rules, which were sent to Turkish Prime Minister Recep Tayyip Erdoğan’s office for approval this week, will allow Turkish corporates and banks, as well as the Treasury, to issue the world’s most widely used types of sukuk, giving them access to a wider pool of investors via a global market estimated at more than $100 billion.
“Islamic finance is just like halal food, there may be two reasons to choose it,” said Mustafa Cetin, head of financial institutions at the Turkish arm of Bahrain-based Islamic lender Al Baraka.
“Either you prefer interest-free products or you find the cost of borrowing, the taste, attractive.”
Turkey’s islamic banks are known locally as ‘participation banks’ in part reflecting public sensitivities. But nervousness about Islamic finance has eased in recent years, helped by growth of the sector in Western economies. Just over a year after its debut dollar-denominated sukuk issue, Turkey’s Capital Markets Authority (SPK) is finalising regulations on five new types of Islamic bond as the country aims to become a major issuer of Islamic debt.
Turkey aims to turn its economic and cultural capital Istanbul into a major financial centre. It foresees $350 billion of infrastructure spending on the project, with Islamic finance expected to be one of the major sources.
Turkey has begun to open the doors to giving new banking licenses after the 2001 banking crisis, with no exception for interest-free Islamic banks, called participation banks.
As of now four banks have operated in the participation banking industry: Bank Asya, Türkiye Finans, Albaraka Türk and Kuveyt Türk. They constitute 5.3 percent of the Turkish banking industry. The state-run banks, Ziraat Bank and Halkbank, will also establish new participation banks.
Regards

ZUlkifli Hasan
With my family in Istanbul
Islamic finance news
1 Comment
May 26, 2013
DR. ZULKIFLI HASAN
THE WISDOM OF RAMADHAN AND FASTING
THE WISDOM OF RAMADHAN AND FASTING
Introduction
Ramadhan is the greatest month and the best time for self-regulation and self-training.  There are numerous benefits to those who are fasting during Ramadhan either from spiritual or physical perspectives. The positive effects of Ramadhan and fasting have not only been mentioned in al Quran and al Sunnah but also by many scientific researches. In fact, there are few institutions that have been established to promote fasting as a way to prevent and heal diseases such as “Fasting Center International Incorporation” in the United States of America. This brief article attempts to highlight several interesting findings about Ramadhan and Fasting effects from four different perspectives namely economic, health and sciences, psychological and social point of views.
Understanding the Wisdom of Ramadhan and Fasting
Economic Perspective
According to the study undertaken by the University of New Hampshire led by Iranian-born finance Professor Ahmad Etebari, stocks in largely Muslim nations outperform during the month of Ramadhan. It is found that on average, stock returns are 9 times higher during Ramadhan than other times of year. The phenomenon is called the “Ramadan Effect.”
Between the stock markets of Bahrain, Oman, Turkey, Kuwait, the UAE, Qatar, Pakistan, Jordan, Egypt, Morocco, Tunisia, Malaysia, Indonesia and Saudi Arabia, the report identified a trend of considerably higher returns during Ramadhan as compared to other months. The study found that the average returns for the 15 countries from the database of 1989 to 2007 were 38% during the month of Ramadhan as compared to an average of 4.3% during ordinary months. The research reveals that that the social cohesion and institutional feelings attains during Ramadhan help influence the investments behavior.
Health and Science Perspective
In 1994 the first International Congress on “Health and Ramadhan”, held in Casablanca, entered 50 research papers from all over the world from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. The congress made recommendations that Ramadhan fasting is an ideal method for treatment of mild to moderate, stable, non-insulin dependent diabetes, obesity and essential hypertension.
Allan Cott, in his famous book “Why Fast”, states that fasting has the effects to clean out the body; to lower blood pressure and cholesterol and to let the body heals itself. Another interesting finding refers to the ability of fasting habit to slow the aging process based on a research conducted by Dr. Yuri Nikolayev, Moscow scientist and dietician/nutritionist. This finding is supported with another research by Dr. Alvenia M. Fulton, by which his experiment indicates that fasting is the ladies best beautifier, brings grace charm and poise, normalizes female functions and reshapes the body contour.
Psychological Perspective
As regard to psychological point of view, it is empirically proven that fasting can bring positive effects to psychological and mental health. At this point, Dr. Sabah al-Baqir from Medical Faculty of University of King Saud reveals that fasting will generate specific hormone which may relieve tension and to make a person to feel better physically and mentally.
Social Perspective
Crime Rate
I believe that this is phenomenal in many jurisdictions all over the world. According to the statistic produced by the Iranian Police Department, the Iran’s overall crime rate and murder rate have declined during the holy month of Ramadhan. There has been a 32% decline in homicides and the overall crime rate has dropped significantly. It is worth noting that the homicide rate in Iran is six murders per day and Iran stands 50th in the world in the homicide rate.
Family Institutions
Ramadhan is the best time for family and social gathering. The Maktoob Research in UAE conducted a survey on the opinions of 6,128 adult Muslims from across the Arab world about Ramadhan. The survey reveals that 96% of Muslim Arabs observing the fasting month and it is also found that 86% of those surveyed tend to observe iftar as a good opportunity for family gatherings. This finding indirectly indicates that fasting during Ramadhan can strengthen the family institutions and community as well as provide best opportunity for the unity of the ummah.
Generosity
Considering to numerous hadith on the rewards and benefits of sadaqah (charity) during the month of Ramadhan, it is observed that the willingness and efforts for charity and donation are significantly increased. According to Lung Transplantation Research Center, National Research Institute of TB and Lung Disease, Tehran, Iran, organ shortage is the most significant problem that they face for the activities of trans¬plantation systems. In this regard, they carried out a survey on the Muslims’ behavior during holy month of Ramadan pertaining to organs donation in Iran. Interestingly, the survey reveals that the number of applications for organs donation in Ramadhan increase to 154% as compared to other months with a total of 11528 organ donations as opposed to 4538 applications in the previous month. This phenomenon indicates that Ramadhan seems to provide a great opportunity to promote organs donation across the Muslim world.
Conclusion
Ramadhan is the greatest and best month of the year. It is one of the blessings of Allah to the Muslim that He enables us to fast in Ramadhan. The blessed month of Ramadhan and ibadah of fasting not only offer us with great rewards from Allah but also with so many benefits either from economic or health and science, psychological or social perspectives. With this priceless opportunity from Allah to us, it is hoped that we can keep the spirit of month of Ramadhan not only during this blessed month but at all times and throughout the year. InsyaAllah.
References
Azizi, F. (1987). Evaluation of Certain Hormones And Blood Constituents During Islamic Fasting Month, Journal of Islamic Medical Association, November.

Cott, A. (1977). Fasting Is A Way Of Life. New York: Bantam Books.

Hassan Abohghasemi, Nasim Sadat Hosseini Divkalayi and Fariba Seighali. (2011). Contribution of religion to blood donation: Iran experience, Asian Journal of Transfusion Science, 5(2), pp. 185–186.

Katayoun Najafizadeh, Fariba Ghorbani, Sajjad Hamidinia, Mohammad Ali Emamhadi, Mohammad Ali Moinfar, Omid Ghobadi,Shervin Assari. (2010). Holy month of Ramadan and increase in organ donation willingness, Saudi Journal of Kidney Disease and Transplantation, 21, pp. 443-446.

Maktoob Research. (2008). Region-wide Survey on Ramadan Traditions and Practices. Dubai: Maktoob Research.

Scott Malone . (2010). Markets in Muslim Lands Rally During Ramadan-Study.
http://www.reuters.com/article/2010/08/03/stocks-ramadan-idUSN0317695120100803
.

Soliman, N. (1987). Effects of Fasting During Ramadan, Journal of Islamic Medical Association, November.
Regards

Zulkifli Hasan
At Masjid al Nabawi, Madinah al Munawwarah during Ramadhan 2012
My Thought
1 Comment
May 19, 2013
DR. ZULKIFLI HASAN
Islamic finance needs global sharia board – IDB president
Islamic finance needs global sharia board – IDB president
Available at:
http://biz.thestar.com.my/news/story.asp?file=/2013/5/16/business/20130516172457&sec=business
KUALA LUMPUR/SYDNEY: The Islamic Development Bank (IDB), a Jeddah-based multilateral institution, has called for the creation of a global sharia advisory board that can offer greater uniformity for the Islamic finance industry, its president said on Thursday.
A centralised format to the supervision of sharia-compliant banking products is gaining favour across the globe, as regulators seek to standardise industry practices and improve consumer perceptions.
“IDB and IFSB (Islamic Financial Services Board) should study ways for creating globally acceptable references for the industry for the benefit of all,” IDB president Ahmad Mohamed Ali said at a conference in Kuala Lumpur.
“This could include striving for the concept of a globally accepted sharia committee or body, which would be able to assist all Islamic financial institutions and bring them in line with a uniform standard.”
Malaysia pioneered the country-level sharia board and in recent months several countries have introduced central boards of their own, including Dubai, Oman, Pakistan and Nigeria.
Countries like Oman have gone as far as imposing term limits on the sharia scholars who are members of these boards, while also requiring they abide by a code of conduct.
Islamic scholars are experts in financial and religious law, but they are not certified or accredited like other professions, so regulators are increasingly developing ways to ensure the hiring of experienced and financially literate scholars.
A global sharia board would also allow the industry to address low penetration rates in majority Muslim countries such as Pakistan, Indonesia, Turkey and Egypt where the industry’s share of banking assets remains below 10 percent.
A global sharia board would provide a more structured approach to the industry, which has its core markets in the Gulf and Southeast Asia.
“This is very important as it gives a much needed structure to the industry, thus enabling it to be more stable and allowing it to grow further,” Ali added.
Ali also called for the IFSB to assist the IDB and its member countries in providing technical assistance, while urging the industry to focus on Islamic microfinance and youth employment.
The IFSB is one of the main bodies setting standards globally for Islamic finance, although national financial regulators have the final say on their implementation and enforcement. – Reuters
Regards

Zulkifli Hasan
Kyoto, Japan
Islamic finance news
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May 14, 2013
DR. ZULKIFLI HASAN
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”
GURU SEBAGAI MURABBI, MUDARRIS, MUALIM, MUADDIB DAN MURSYID: “SELAMAT HARI GURU”
Dr. Zulkifli Hasan
Pendahuluan
Sebuah negara yang disegani di dunia memiliki satu ketamadunan yang mempunyai masyarakat yang berdisiplin, berhemah tinggi berilmu, beriman, bertaqwa serta berakhlak mulia. Pada tahun ini hari guru bertemakan “Guru Malaysia: 1aspirasi, 1agenda”. Walaupun tema ini masih lagi boleh didiskusikan tetapi ia sekurang-kurangnya masih lagi menyimpan hasrat murni pendidikan iaitu pembinaan kualiti akhlak terunggul atau “towering personality” bagi memastikan kejayaan pembentukan bangsa yang cemerlang, gemilang dan terbilang.
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. Dalam erti kata lain tidak akan adanya 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, mengajar 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 sesetengah pihak. Guru yang telah semakin terhakis keikhlasannya tidak akan dapat menumbang bakti dengan cemerlang ke arah pembentukan peribadi dan kualiti akademik generasi muda negara. Hal ini mesti diberikan perhatian dan persepsi masyarakat terhadap institusi pendidikan dan pendidik itu sendiri perlu ditransformasikan ke arah yang lebih adil dan seimbang.
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 (mudarris), penyampai yang benar (mualim), murabbi (pengasuh dan pendidik dengan kasih sayang, muaddib (pembentuk adab dan akhlak) dan mursyid (pembimbing ke arah kebaikan).
Akauntabiliti Seorang Pendidik
Akauntabiliti seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik. Secara umumnya akauntabiliti ini 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.
Kepimpinan
Aspek kepimpinan ini merangkumi segenap aspek kependidikan termasuk pengajaran. Kepimpinan yang dimaksudkan adalah keupayaan mencorak, mengemudi dan memandu dalam proses pencapaian matlamat kecemerlangan institusi. Pendidik yang mempunyai ciri kepimpinan yang baik akan dapat mengatur strategi institusi dan berusaha mempertingkatkan kualiti, berusaha penambahbaikan kecekapan dan kejituan ilmu dan proses penyebaran ilmu pengetahuan.
Profesionalisme
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 disamping 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.
Pembudayaan Kualiti
Adalah menjadi kewajipan seorang pendidik untuk memastikan setiap hasil kerja mereka sesuatu yang berkualiti dalam semua aspek pengajaran dan yang berkaitan. Kualiti ini dapat dinilai melalui sumber manusia yang dilahirkan. 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:-
Mudarris
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.
Murshid
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 Seorang 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, mudarris, 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 seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik dan ini meliputi dari aspek kepimpinan, profesionalisme dan ketelusan serta kerahsiaan. 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 pendidik mesti dipelihara demi menjamin keutuhan institusi keilmuan yang sememangnya dipandang tinggi oleh Islam.
Bersempena dengan hari guru ini, marilah kita bersama-sama melahirkan perasaan kasih sayang dan terima kasih kepada semua guru-guru. Menghargai guru merupakan salah satu sifat mahmudah yang amat digalakkan. Rasulullah Sallallahu ‘Alaihi Wasallam telah merakamkan penghargaannya kepada guru di dalam beberapa hadis diantaranya ialah yang diriwayatkan oleh Imam Ibnu Majah, bermaksud “Sesiapa yang mengajarkan sesuatu ilmu, maka ia mendapat pahala orang yang mengamalkan ilmu tersebut, pahalanya tidak kurang sedikitpun dan pahala orang tersebut.” Di dalam  hadis yang lain riwayat al-Imam at-Tirmizi, Rasulullah Sallallahu ‘Alaihi Wasallam bersabda: “Sesungguhnya Allah dan seluruh malaikat-Nya serta penghuni langit dan bumi, sehingga semut yang ada di dalam liangnya dan ikan yu, semuanya memohon kerahmatan ke atas orang yang mengajarkan kebaikan kepada manusia.” Selamat hari guru kepada semua pendidik di muka bumi. Terima kasih dan doa kepada semua guru-guruku, semoga Allah menempatkan guru-guruku di kalangan para solihin di dunia dan akhirat.
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.
With late Dr. Ashgar Ali Engineer in Bangkok, renowned Muslim scholar from India
My Thought
6 Comments
May 12, 2013
DR. ZULKIFLI HASAN
Islamic finance: Attractive for non-Muslims?
Islamic finance: Attractive for non-Muslims?
Available at:
http://www.zawya.com/story/Islamic_finance_attractive_for_nonMuslims-ZAWYA20130512065501/
Would a non-Muslim do better to back ethical rather than Islamic funds? Prof Dr. Volker Nienhaus, Adjunct Professor at INCEIF, explores the fascinating issue.
It is often claimed that Islamic finance is not only for Muslims. This has two meanings: (1) Islamic financial institutions will not turn away non‐Muslim customers, and (2) non‐Muslims can provide Islamic financial services. In practice, one can find examples in both directions.
The large number of non‐Muslim participants in Takaful schemes in Malaysia is an often-quoted example for the first and the asset management for Shari’ah-compliant funds an example for the second direction. But the message that Islamic finance is also for non‐Muslims is often much more ambitious, namely that the market potential of Islamic finance is far greater than just the population of Muslim countries and Muslim minorities in non‐Muslim countries.
If Islamic finance is for all, the whole world is the potential market for Islamic finance, and growth could be virtually unlimited. This, however, implies that Islamic finance has to offer the world something that is superior (or at least not inferior) to what it already has. It is by no means self‐evident what that could be: Shari’ah compliance as the constitutive element of Islamic finance is in itself rather irrelevant for non‐Muslims. It could be macro‐systemic or micro‐commercial or ethical implications of the observance of Islamic law which make it appealing to non‐Muslims.

THE SUPPLY SIDE
For suppliers of Shari’ah-compliant financial services and infrastructure services (such as indexes, tax consultancy, asset management, stock screening, IT support, executive training, legal advice, rating services) Islamic finance obviously was an attractive option. Since most of the Shari’ah-compliant instruments are functional equivalents of conventional products, the necessary adjustments to serve Muslim clients was technically not too complicated for conventional financial institutions.

Once they had learned the Shari’ah restrictions, conventional institutions tapped into an initially highly liquid and not too competitive market with good margins. They did this via Islamic subsidiaries, windows or special products for selected clients. Later the structuring and issuing of Sukuk were added to the service portfolio. The major challenges of banking, capital market and insurance (Takaful) products lay in taxation and in the structuring of contracts in such a way that they satisfy Shari’ah criteria and are enforceable under the law of the land. This became a very lucrative business for western tax consultants and (in particular British) law firms.
DEMAND SIDE
While it is mainly the profit motive on the supply side, it is far less obvious what might bring customers to Islamic financial institutions. There may be similar financial incentives that motivate western corporate clients to acquaint themselves with Islamic modes of financing: The oversubscription of most Sukuk indicates a high demand which, in turn, could translate into lower financing costs compared to conventional bonds (or even equity‐type instruments).
But what has Islamic finance to offer to the retail client? One argument is that the general observance of Islamic finance principles would create a more stable, efficient and just financial system. For a while it seemed that nearly everybody – politicians, businessmen and ‘ordinary people’ – was searching for a better alternative to the crashed “capital market capitalism”. It is debatable whether Islamic finance would really be a superior alternative – at least as long as it is predominantly a replication of conventional techniques and Shari’ah engineers structure prototypes even of those complex derivatives that were held responsible for the collapse of the conventional system.
But even if one would accept the arguments of the proponents of a superior “true” Islamic financial system, one has to realise that the enthusiasm for a fundamental reform of the financial system has evaporated. Fundamental alternatives such as narrow banking or limited purpose banking were on the radar screen of politicians and central bankers only for a (very) short while (and were received with much scepticism in general and strong criticism by lobbyists of the old system in particular).
Basel III (or ‘Basel II+’ as some commentators have called it) is definitely not a fundamental reform, and Wall Street is today occupied not by protesters but again by bankers and brokers. The persistently high unemployment and fiscal austerity measures are now on the top of protest agendas in many countries.
So if it is not ‘systemic superiority’ that will attract non‐Muslims, then there must be something in Islamic finance that the customers see as individual benefit for themselves. This “something” could be the pricing of Islamic products or their quality.
PRODUCT PRICING
The pricing of Islamic savings products (unrestricted investment accounts usually based on Mudarabah contracts) seems to be very much in line with competing conventional products, i.e. the rate of interest for savings or term deposits. But this implies that investment account holders do not get a compensation for the risk they have to take due to the profit and loss sharing character of the underlying contract.
But even if one ignores this risk, savings products do not look particularly attractive for non‐Muslim investors who can get the same return without the risk of the underlying contract. The practice of participatory contracts is such that not only downside risks are factually eliminated or ignored, but also upside chances for fund providers are curtailed in favour of the managers of funds. This is achieved, for example, by regular adjustments of profit sharing ratios (at the discretion of the bank) or by “incentive fees” by which all profits above a benchmark rate are skimmed off by the manager of the funds (which could be the bank in the case of investment accounts or the issuer of Musharaka Sukuk who runs the business).
Such practices have factually turned nearly all Islamic savings and investment products into fixed income instruments (usually benchmarked against LIBOR or a national alternative from the conventional sector), and the participatory character of the original Islamic contracts are lost.
The pricing of Islamic financing products is also more or less in line with conventional alternatives (as are required collateral). This is an achievement in view of the higher complexity of contractual and transactional arrangements (in particular in corporate finance) and of the additional costs of Islamic banks for securing the Shari’ah compliance of products and processes. However, during the last crisis customers of Islamic banks had to realise painfully that the complexity and implied rigidity of sales contracts used for financing purposes could drive the prices of long‐term Islamic financing (in particular home financing) to excessive levels.
An Islamic bank re‐sells assets (e.g. a house) to the client at a price that is determined by the amount to be financed today (the ‘loan’ amount) and the cumulated financing mark‐ups (the cumulated “interest” payments) for the full contracted financing period (e.g. 10 years). This sales price has to be paid in instalments over the whole financing period.
If a client wants to terminate the financing prematurely, say after two years, the bank can claim the repayment of the initial amount and mark‐ups for two years plus a penalty for early termination, as it would in a conventional interest‐bearing loan contract. The sale contract entitles the bank to claim the full sales price which includes mark‐ups for periods in which the financing is no longer provided. Such claims were actually made by Islamic banks, and it was only by the interventions of courts and central banks that clients were protected against such claims which were deemed unfair and

factually usurious.
With such experiences, non‐Muslims who can opt for a conventional loan may not be too enthusiastic over Islamic modes of long‐term financing, even if the initial pricing looks competitive.
PRODUCT QUALITY
If it is not the pricing, then the product quality is left. In what respects could Islamic finance products be superior to conventional products? As long as Islamic finance products are intentionally structured as replications of conventional ones, and as long as even those genuine products such as Musharaka Sukuk which could have a unique risk/return profile are transformed into fixed income instruments, the difference in quality cannot be found in the product structures (ignoring the Shari’ah compliance, higher complexity and legal risks).
If Shari’ah compliance does not alter the economic characteristics such as the (commercial) risk/return profile, non‐Muslim will not look for qualitative differences in the instruments as such but in the types of transactions and businesses for which the instruments are applied. Here proponents of Islamic finance often underline the ethical qualities of Islamic banking and capital market products.
One argument is that Islamic finance is more just and fair than conventional finance because providers and users of funds share returns and risks or profits and losses. It is considered unjust in conventional finance that the entrepreneurial partner bears all the financial risks while the provider of funds receives a risk free income. This violates the basic principle that rewards (from financing) are justified only if they are combined with risk. There are two problems with this position.
The minor problem is that there is no ultimately risk‐free income for financiers in conventional finance – companies and governments can go bankrupt, thus there is always a credit risk. The major problem is that participatory finance (i.e. the sharing of returns and risks or profits and losses) does factually not take place in Islamic finance (except contractually but not factually in the ‘deposit business’ of Islamic banks).
FAIR FINANCE
The other argument is that Islamic financial institutions observe ethical principles in their financing and investment decisions. No funds for Haram activities – this is taken seriously in Islamic finance, at least in principle. But is that enough to attract non‐Muslims?
A minor problem is that Shari’ah boards in some jurisdiction have allowed “tolerance criteria” for investments in Haram activities, provided the Haram business is relatively small and a kind of byproduct of a basically permissible business (such as running an airline and serving or selling alcohol

on board).
However, such tolerance criteria can become tricky if they are too lax: suppose the tolerance level were set at 10 per cent of the turnover of a company. A company that generates 50 per cent of its turnover [e.g. $50 million of a total of $100 million] from the production of tobacco or alcohol or weapons could not be financed in a Shari’ah-compliant manner.
But if this company is absorbed by another company of (at least) four times its size (i.e. a total turnover of $400 million) and so far zero prohibited business, the new larger company (with a total turnover 100 + 400 = $500 million) would generate only 10 per cent of its turnover from prohibited business. As a result, exactly the same business that was clearly Haram in the first instance can now be financed in a Shari’ah-compliant manner.
A major problem is that the avoidance of a rather limited list of Haram businesses is not “much ethics” for those who should be attracted to Islamic finance because of its ethical dimension. First, the “old style prudent banker” (who is still alive in many places) would also shy away from the financing of many of the haram businesses. But more important: individual savers who look for ethical savings products or institutional investors who want to add responsible investments to their portfolios can find already a much wider and more sophisticated choice of products in the non‐Islamic investment universe.
ETHICAL INVESTING
The avoidance of investments in “sin stocks” (shares of companies with businesses similar to those prohibited in Islam) and the observance of ethical criteria in faith‐based banking finance have a long tradition dating back to the 19th century. But after business scandals in the 1990s and a strong growth of ecological movements in many western countries, ethics, social responsibility and sustainability ranked high on the agenda of international organisations such as the OECD and the UN system and gained considerable attention from financial institutions and asset managers.
The now widely used term for the consideration of environmental, social and governance (ESG) criteria in investment decisions is “responsible investing”. This generic term comprises a wide range of different approaches and strategies which are summarised by the European Sustainable Investment Forum as follows:
Sustainability themed investments are investments in themes or assets linked to the development of sustainability with a focus on specific or multiple issues related to ESG.

Best‐in‐Class investment selection is an approach where leading or best‐performing investments within a universe, category, or class are selected or weighted based on ESG criteria.

Norms‐based screening is based on the screening of investments according to their compliance with international standards and norms, in particular those of the OECD and the UN system (including Global Compact, ILO, UNICEF, UNHRC).

Exclusion of holdings from the investment universe means that specific investments or classes of investment are excluded from the investible universe such as companies, sectors, or countries engaged in weapons, pornography, tobacco and animal testing; this approach is also referred to as ethical‐ or values‐based exclusions.

Integration of ESG factors in financial analysis is the explicit inclusion of ESG risks and opportunities by asset managers into a traditional financial analysis and investment decisions based on a systematic process and appropriate research sources.

Engagement and voting on sustainability matters is the active use of ownership rights through voting of shares and engagement with companies on ESG matters in order to improve their ESG performance; it is a long‐term process, seeking to influence behaviour or increase disclosure.

Impact investments are investments made into companies, organisations and funds with the intention to generate social and environmental impact alongside a financial return. Impact investments can be made in both emerging and developed markets, and target a range of returns from below market to market rate, depending upon the circumstances.

The responsible investment business is supported by a sophisticated infrastructure, including data and index providers, screening consultants, legal advisors, marketing companies, specialised asset managers, industry associations and lobby groups. Although the volume growth of the RI industry is mainly driven by an increasing engagement of institutional investors (especially pension funds), retail clients can find customisable and interactive web‐based screenings of responsible investment funds and tests of their performance.
The volume of responsible investments exceeds by far the global assets of the Islamic finance industry (estimated at $1.3 trillion by 2011): the volume of assets under management (AuM) in responsible investment funds in Europe alone is estimated at EUR 6.8 trillion by 2011 [Eurosif: European SRI Study 2012] which is half of the total European asset management industry (and the AuM of the European asset management industry accounts for approximately 33 per cent of the global AuM).
Obviously, there is a huge market for investments with a ‘responsible’ dimension, and Islamic finance structures fit well into this scheme as an exclusion strategy. But to capture a wider share of this market, Islamic finance has to make considerable progress.
Similarities in the structure (form) of processes in Shariah-compliant and responsible investing cannot hide the fact that there are fundamental differences in substance. Conventional and Islamic institutions apply an “exclusion” filter on the first‐level of their screening process and exclude prohibited (haram) businesses. Islamic fund managers have to limit the investment universe further by filtering out companies with an unacceptable level of interest‐based assets and liabilities.
Such financial ratios are not a major concern for conventional responsible investors. What is a major concern is how the actual investment objects are chosen from those which passed the exclusion filter(s). Here lies the major difference: while Islamic financial institutions (like ‘non-responsible’ conventional institutions and responsible funds that apply only an exclusion strategy) decide on the basis of financial performance criteria, the majority of responsible investment funds (which combine exclusion with other strategies) take additional non‐financial criteria such as the ESG performance into account. This is where the attraction lies for individual and institutional investors (such as Western pension funds) who are looking for responsible investment opportunities.
MORE INCLUSION, NOT EXCLUSION
For the time being, Islamic finance has not much to offer in this area: The exclusion strategy alone is probably not the most appealing one of all responsible investing strategies. Given the widespread poverty in the majority of Muslim countries, themed investments with high relevance for poverty alleviation (e.g. sanitation, healthcare or renewable energy related themes) and impact investment strategies could make substantial contributions. Western funds have shown that such strategies can yield a satisfactory return on investment.
Unfortunately, Islamic funds or financial institutions with such profiles are extremely difficult to find. If they do exist, they are virtually invisible for non‐Muslims.
While even universal banks with a strong investment banking arm rediscover the retail client and acquire deposit collecting institutions (such as Deutsche Bank who bought the German Postal Bank), Islamic retail business is scaled down – most visible by the closure of HSBC Amanah in the UK. This could be seen as an early warning sign.
Given meagre market shares of 10 per cent or less of total bank deposits from the general public even in many Muslim countries where Islamic finance is operating since two decades or (much) more, it becomes apparent that Islamic finance as it is practiced today is not so well received by the average Muslim. Thus it may be a good idea not only to look for non‐Muslim clients, but also to target the 90 per cent or more of Muslims who still prefer conventional finance.
Maybe they have similar problems as non‐Muslims have to appreciate a difference in substance that could compensate for increased contractual complexity and legal risks without higher returns or superior product qualities. The responsible investing movement is a great opportunity for Islamic finance, but also a great challenge at the same time.
Regards

Zulkifli Hasan
Hospital Raja Perempuan Zainab II, Kota Bharu
Islamic finance news
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BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
About Me
About Me
I was born in Tg. Malim, Perak on 3rd June 1977. I came from a rubber farming family in a small village, Kampung Sungai Behrang, Slim River, Perak. Having finished my elementary school in 1989, I then studied at Madrasah Idrisiah, Kuala Kangsar the oldest religious school in Perak, Malaysia until 1994 and became the best student of Madrasah Idrisiah in that year. I pursued my study at the Kuliyyah of Laws, International Islamic University Malaysia and obtained LLB or Bachelor of Laws in 2001 as well as my second degree in Bachelor of Shariah in 2002. In 2004, I completed my Master of Comparative Laws from the same university. I received my Ph.D from the University of Durham, United Kingdom under the supervision of Professor Rodney Wilson and Profesor Mehmet Asutay. He was awarded a Fulbright Scholarship in 2014 to conduct research and act as a Visiting Scholar at Fordham University, New York, United States of America.
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47 thoughts on “About Me”
maryam
says:
January 13, 2009 at 5:50 pm

can you help me in providind data ragarding principle of limited company in islam,joint stock company,islamic corporation.i am a student in pugc in pakistan.i will thankfull to u.you information can be help me in my project.

Reply

Ahmad Hudaifah says:
February 10, 2009 at 1:35 am

Assalamualaikum, Wr.WB

Dear Mr. Zulkifli Hasan…

First, I introduce my personal identification.

My name is Ahmad Hudaifah, Lecturer Assistent Of Shariah Economics Departemen Airlangga University in Indonesia. Nowdays, I study and learn about Islamic economics. This yeas (2009), i intake to process in IIUM Malaysia. This time, i try to write papers in islamic economics. There are many papers which i already have written. they are : (1). “The Shariah Economics Sosialisation through Walisongo Dakwah Methods as A Shariah Economics Education Effort toward Islamic Economy in Indonesia”. Was Joined in FOSSEI Meeting on Maret 2009 in Bali Indonesia.(2). “The Syariah Stock Market Analysis Using Strong Economical Determinant to Predict Decision for Shariah Investor Paradigm”, Joined in BIBF & IRTI of International Conference on Islamic Financial Sector Development Credit Crunch and the Resilience of Islamic Financial Services

Manama Bahrain, March 2009.(3). “The Impact Analysis of Inflation, Interest Rate and Exchange Rate to Stock Price Index Volatility in Jakarta Islamic Index”, will be presented at International Conference on Islamic Economics and Economies of the OIC Countries 2009, April, IIU Malaysia. (4). “The Analysis of Financing to  Deposit ratio  toward Return  on  Asset, Non-Performance Finance, Wadi’ah Certificate Bonus, and Industrial Production Index of Syariah Bank  in Indonesia (Case Study: 2003.1 – 2005.12)”. Joined in BIBF & IRTI of International Conference on Islamic Financial Sector Development Credit Crunch and the Resilience of Islamic Financial Services

Manama Bahrain, March 2009. (5).“How to Integrate Zakah and Tax, and How to Restructure Zakah System in Indonesia?, will be presented at Lembaga Amil Zakat (LMI) and Finance Departement of Indonesian Republic Paper Competition, East Java

(6). “The Analysis of Zakah Distribution Impact toward The Aggregate Consumtion and The Structural Poverty Alleviation in Indonesia. will be presented at International Conference on Islamic Economics and Economies of the OIC Countries 2009, April, IIU Malaysia(7).“FOOD AND OIL CRISIS (The Dare of Food Policy System and Stabilizing The Oil PricesIn ASIA Countries Toward Sustainability Civilization In The World”. Was Joined in Asian Economix Essay Competition of Indonesia University, Presented at February 2009. .(8). and many others but in another topics.

But, I feel it is not enough…

so i hope, can learn more than it….in order to increasing my capability.

could you receive me to be discussion friend? and where could i contact you?

i thank for your opportunity…

Thats all…

one more, same day maybe i join Ph. D program in UK…so if you can help me…this is a good ide…

thanks…..

The best regards,

Ahmad Hudaifah

Wassalamualaikum

Reply

ZULKIFLI HASAN says:
February 10, 2009 at 10:40 am

Assalamualaikum,

Grateful to receive your email and comment. It would be much pleasure to have any discussion with you. Just email it to me or comment via my weblog. As regard to your intention to study in the UK, I advise you to surf the UK university website and normally they have allocation or special scholarship for international student. In Durham University, there is one Indonesian student who is sponsored by the University.

Anyway, good luck.

Best Regard

ZULKIFLI HASAN

Reply

Najmudheen
says:
January 15, 2013 at 7:00 am

Assalamu Alaikum Sir ,

How Can I contact you ? I’m living in Jeddah. I’ve got your blog when I was searching about Islamic Banking and Finance. I would like to know about the program. Could you please provide me your details.

Rizky
says:
December 6, 2009 at 11:25 am

Dear Ahmad,

You can try look for
beasiswa@yahoogroups.com

It’s an interesting discussion group on scholarship.

Reply

Abdul-Samad bin Saadi
says:
February 19, 2009 at 3:25 pm

Salam brother Zulkifli,

My name is Abdul-Samad, currently a full-time student of INCIEF’s CIFP programme in Malaysia. (For more information about INCEIF, please visit
http://www.inceif.org
)

I would like to thank you for the article you wrote on the BBA judgement by Wahab Patail J. My colleagues and I are currently going through the various types of sales in Islamic Finance, with particular focus on BBA naturally as a result of the recent decision. I wonder if you know – the Bar Council in Malaysia has recently organised a National Symposium to discuss this recent legal development (amongst other things). As far as I am aware, the papers presented during the symposium have yet to be published and made available for public perusal. I suggest you look out for them as and when they are available.

I accidentally discovered this blog of yours when searching for BBA related reading material, and I must say that I am thus far very impressed with it.

All the best with your PhD, and may Allah afford you His divine protection always.

Wassallam,

Abdul-Samad bin Saadi

Reply

Eddy Syarno says:
April 8, 2009 at 8:02 am

Wah, hampir aku tak cam sebab muka dah tembam, haha..

Reply

chipmunk82 says:
April 30, 2009 at 4:41 pm

Impressive background, Hope you;ll do well for Phd and contribute some knowledge and wisdom for the society. Amin

Reply

Marilyn Ong Siew Ai
says:
July 30, 2009 at 8:55 am

As-salamu’alaykum Bro. Zulkifli

My apologies for not reading ABOUT ME first before sending you a COMMENT in another part of your blog.

I wrote in that COMMENT:

As-salamu’alaykum Dr. Zulkifli

I came across the presentation transcript oF your online paper CORPORATE GOVERNANCE FROM WESTERN AND ISLAMIC PERSPECTIVE  on the internet and would like to cite it in an article I am intending to send to a journal in mid August 2009.

May I know whether whether the said paper has been published?

If it has, I  would appreciate very much if you could give me the details of the journal in which your paper was published and its date and whatever other relevant details necessary in footnote citation.

I look forward to hear from you soonest possible.

Thanking you in advance.

Was-salam

Marilyn Ong Siew Ai

(a.k.a. Malin Naqiyah Abdullah)

FACULTY OF ECONOMICS & BUSINESS

UNIVERSITY MALAYSIA SARAWAK

Reply

ZULKIFLI HASAN says:
July 31, 2009 at 1:17 pm

Dear Marilyn,

International Review of Business Research Papers

Vol.5 No. 1 January 2009 Pp. 277-293

Best Regards

ZULKIFLI HASAN

Reply

Us Muhammad Al-Fadzil Hidzir
says:
August 22, 2009 at 2:38 pm

Assalamualaikum..Berminat untuk ke EGYPT – diharapkan dapat menghubungi kami..Bersama Kembara Sufie dikendalikan sepenuhnya oleh mahasiswa/wi Uni. Al-azhar

Reply

ZULKIFLI HASAN says:
September 1, 2009 at 10:01 am

Melbourne Australia

Reply

pako says:
December 16, 2009 at 1:52 am

you really inspired me to learn more about islamic finance. i am not muslim and islamic finance is a new concept back home but the course really interests me and  i am willing to learn more. i will keep reading more of your insightful articles. thanks for sharing your knowledge with the rest of the world.

Reply

harr says:
January 25, 2010 at 9:25 pm

Salaam.

I would like to enquire a few things about Phd in Islamic banking and finance.  I always wonder why would anyone want to do a phd in the UK especially those who are from Islamic countries?  Exactly what makes you choose UK over Malaysia?  I’m sure Malaysia Uni especially IIUM has got expertise in this field and Malaysia is very well known for its islamic banking/finance courses and such.

Thks.

Rgrds,

harr

Reply

Florin
says:
May 12, 2010 at 6:42 pm

Hi, my name is Florin Cosma, i am a student at History and Theory of Art in Romania, i am trying to make a selection of blogs and people that dedicate their time to knowledge and for helping humanity evolve. It will be my honor to add your blog to this comunity. Will you accept?

Reply

ZULKIFLI HASAN says:
May 12, 2010 at 6:45 pm

Much obliged. Thanks

Reply

ABDUL RAHIM MALELEMBA says:
June 7, 2010 at 11:50 am

Assalam Alaykum Warahmatuh llah Wabarakatuh

Sir I am  Abdul Rahim Salim Malelemba Muslim from Tanzania Zanzibar I got your blog when I was searching some data about my Research proposal.

Please can you help me some data I want to write Research Proposal for the topic of Corporate and Shari’ah governance for Islamic banking and finance.

Please help me.

Hearing from you.

Abdul Rahim S. Melelemba

Zanzibar

Tanzania

Reply

ahmad imam says:
June 12, 2010 at 7:54 pm

Assalam alaikum Zulkifle

I am current MSc student in one of the nigeria universities. I am currently writing on Islamic finance. I need your assistance on any readily available material that will not inconvenience you.

Salam

Ahmad imam

Reply

showkat ahmad says:
July 15, 2010 at 6:31 pm

Asalamu aliakum warahmatullah wabarkatuhoo

i m from Kashmir (India). we want to start the Islamic economic system here so for this we might need ur guidance and ur notes etc

WE NEED  UR PERMISSION AND GUIDENCE

TAKE CARE

WA SALAM

Reply

Faisalludin says:
October 15, 2010 at 1:32 pm

Assalamualaikum sahabatku,

May Allah bless you and your dream to become somebody like the late Prof. Ahmad Ibrahim is fulfilled.

Best regards & hope to see you soon.

Reply

ZULKIFLI HASAN says:
October 15, 2010 at 6:13 pm

Salam Fiasal, Many thanks for your doa. My doa for you too.

Reply

Wan Abdul Rahim Kamil says:
February 27, 2011 at 11:22 am

Assalamu alaikum Akhi,

I will be in London on 11 March and in Oxfordshire from 12 – 13.

Would you like to the dinner at Whitehall on 11 March?  Prof Asutay and Habib will be attending as well.

Reply

ZULKIFLI HASAN says:
February 28, 2011 at 11:29 am

Salam,

Very grateful to hear from you. Many thanks for the invitation. Appreciate it very much.

I am more than happy to join the dinner but unfortunately unable to make it  on that date. Anyway, thank you very much. We may meet somewhere insyaAllah. Send my regards to Prof Habib and Dr. Mehmet then.

Best Regards

ZULKIFLI HASAN

Reply

Othman says:
August 22, 2011 at 5:41 pm

Assalamualaikum,

Dr. Zul,   browsing the web for “Tg Malim” I accidently entered your blog. I was so surprised to find out that you come from Felda Sg. Behrang. I was there teaching at the primary school from Jan ’76 to Dec ’88. You might be one of my pupils.

Maybe you remember me, I’m Cikgu Othman, the one who rode the ‘big’ Suzuki bike. There were also my friends Cikgu Hashim, Cikgu Ismail (Guru Khas Kelas ‘Lembam’), Cikgu Badaruddin & others if you still remember them. Now we all are retired.

Congratulations for your success in education.

Reply

ZULKIFLI HASAN says:
August 23, 2011 at 12:54 am

Salam Cikgu,

How can I forget my teacher.  Very grateful to hear from you. I was in SKSB from 1983-1988. Thanks for visiting my weblog. Send my regards to others. My heartfelt gratitude to all of them.

Best Regards

ZULKIFLI HASAN

Reply

zulkifli says:
October 3, 2011 at 4:49 am

Salam Dr Zul

i just encountered your informative blog after reading your name in the harakahdaily online in respect of the program initiated by ABIM for the implementation of HUDUD laws by PAS led goverment. However, it is not my concern anyway. i poke you here just to say hello as it refresh my memory at room 4.4 al-siddiq college at IIUM.

best regards

from old roomate

kota kinabalu sabah

Reply

ZULKIFLI HASAN says:
October 4, 2011 at 1:00 am

Salam Mat Ju, Deputy Registar High Court of Kota Kinabalu,

What a surprise? Anyway, what’s up bro? Very grateful to hear from you. How long have you been in KK? One of my students informed me about you. So famous right now.

Keep in touch bro. Tell me your phone no. If I visit KK I will sure call you.

My phone no. 0163379776.

ZULKIFLI

Reply

mohd says:
November 24, 2011 at 9:17 pm

al slam alukim

brother  could u contact me please i would like your help please urgent

mohammed  from Maddina
mohd00966@hotmail.com

Reply

AISHAH says:
December 18, 2011 at 4:49 am

Assalamualaikum Dr.,

My name is Aishah, i just read your recent article about refining the misconception on  apostacy in Islam. very great explanation then. i’m proud that you can  clearly clarify the feedom of religion is not absolute especially in terms of apostate issue. i am more than happy if you can teach me on lawyerly skills to deal with this issue and other criminal matters in both civil n Islamic jurisprudence. i hope you can share your lawyerly skills n educate me much more about our law. Please do sharing anything in my emel :
aishah.kpij@yahoo.com

May ALLAH S.W.T bless you(^_^)

with best regards ;

AISHAH

Reply

Noor Faiza M. Jaafar says:
January 2, 2012 at 5:00 pm

Assalamualaikum Dr.,

I’m a PhD student in the field of Islamic financial criminology. Since your area is in Shariah and Islamic finance which I don’t know much about them, I really hope you could share me some of your thoughts. In my study I try to relate the recent global financial crisis, the rising of Islamic financial system and financial fraud mitigation. Islamic financial system being said as the best alternative to conventional financial system in the effort to curb financial crises from keep on occurring. Dari sudut performance IFIs juga menunjukkan sewaktu GFC sedang memuncak 2007-2008, kebanyakan IFIs mengalami impak yg agak minima berbanding conventional counterpart mereka. Manakala jenayah kewangan yg hebat diperkatakan dan dikaitkan dgn severity of GFC antaranya adalah mortgage fraud dan laporan FBI berkaitan jenayah kewangan ini juga memuncak sekitar pd waktu yg sama. Soalan saya,

1.	Bagaimana Islam melihat perlaksanaan system kewangan Islam ini dapat mengelak dari berlakunya penindasan atau penganiayaan, samada yg dilakukan oleh pihak bank kepada pelanggan ataupun sebaliknya?

2.	Are there any elements @ principles in IFS in a way or another could contribute in avoiding or mitigating fraud from happening?

3.	Saya selalu dengar ceramah2 agama biasanya dlm konteks solat menyebut antara lain.. “jika kita jaga (hak) Allah, Allah akan jaga kita”. Ada x kaitannya penyataan ini dlm konteks pengamalan system kewangan Islam terutamanya dr sudut pembiayaan, dan pencegahan jenayah kewangan?

4.	Is there any reference that you could suggest for me to gain deeper understanding in the subject matter?

Perkongsian maklumat, buah fikiran dan cadangan dari Dr. amat saya harapkan. Terima kasih.

Wassalam,

Faiza.

Reply

Hurdiyah Warrah
says:
August 10, 2012 at 10:34 pm

Salam Brother, i am a student of Shariah law at Bayero University kano, Nigeria.

I have a little problem in finding related  information on class a Assignment, which is Al ghaban (deception) in muamalat? i’ll be glad if you could help. Tank you!

Reply

mohidinyahya
says:
September 25, 2012 at 2:29 am

Assalamualaikum w.b.t.

Dr Zul

My name is Mohidin Yahya from Muar, Johor. I used to work in financial institutions including Bank Islam Malaysia. My area of specialization is in the Forex Transactions and fund management. In BIMB I began to learn about Islamic banking and finance and how the Islamic financial system can be a viable alternative system to the conventional banking. Upon my retirement I felt that I should learn more about Islamic financial system. That is the reason I enroll at the Faculty of Islamic Civilization, University Technology Malaysia to do my PhD in Fiqh Science and Technology through research on the Foreign Exchange Transaction: analysis on its validity and permissibility from the Perspective of Shariah.

However, I feel inadequate especially in the area of Usul Fiqh and Fiqh Muamalat to conduct research on the subject I have chosen since my previsions discipline is in economics and Business. So when I saw your blog and your credentials I feel I should get in touch with you to learn about the Shariah aspect of my proposed research. Perhaps you can recommend to me some reading materials or research papers or any other materials that you may have and relevant to my research works.

I hope I’m not bothering you and your assistance is most appreciated.

Thank you. Wassalam.

Reply

DR. ZULKIFLI HASAN says:
October 1, 2012 at 5:53 am

Salam, grateful to hear from you. More than happy to help. You may download all the research on the ISRA’s website. I believe that would be beneficial. I have no paper or any write up on foreign exchange. But perhaps you may want to explore research on this area either on IFIS, ETHOS, IRTI.

Regards

Dr Zul

Reply

syahiru says:
November 9, 2012 at 2:56 am

Salam Dr.

Do you have PhD candidates under your supervision currently?

Syahiru, UiTM

Reply

DR. ZULKIFLI HASAN says:
November 11, 2012 at 3:27 pm

Salam, I have 2 phd students.

Reply

syahiru says:
November 12, 2012 at 12:22 pm

Thank you Dr.,

Salam Maal-Hijrah 1424H.

Semoga Allah merahmati anda dan keluarga.

Jazakallah

syahiru says:
November 12, 2012 at 12:23 pm

Thank you Dr.,

Salam Maal-Hijrah 1434H. (typo 1424H)

Semoga Allah merahmati anda dan keluarga.

Jazakallah.

Studentofknowledge says:
December 12, 2012 at 8:58 am

as salaam alaikum wa rahmatullahi,

Searching for course details on islamic financing, i discovered your blog. It is wonderful to know that you are working to bring into light the importance & benefits of islamic financing, after all it is Allah’s command and that surely is the solution for us.

I am looking for joining an islamic finance course i need some suggestions on what course to take.

I have planned for shariah studies, but i do not know whether it teaches finance/eco/banking in it ?

Please suggest a course for a fresh beginner in this field.

Reply

Siti Nurulhuda binti Ismail says:
January 6, 2013 at 11:58 am

Assalamualaikum Dr. Saya berminat untuk mendapatkan hasil tulisan dr iaitu krisis syria.di manakah saya boleh mendaptkannya(membelinya)?Terima kasih.

Reply

Mahyudin Ahmad
says:
January 9, 2013 at 1:12 am

Dr Zul, I would like to invite you to present papers to our conference to be held on 14-16th May 2013. You may visit this website for more
http://icebr2013.org/v1
, and guess what, Dr Mehmet is coming to our conference as Plenary Speaker!

Kindly please also give me your email so that I can forward the CALL FOR PAPERS email and kindly please help us spread the news about this conference to your circle of friends and acquaintances.

Thanks.

Reply

Esam says:
March 21, 2013 at 6:01 pm

Dear Mr. Zulkifli Bin Hasan

My name is Esam Osama and I am a Master student in the International Centre for Education in Islamic Finance INCEIF. I am currently  doing my master studies in the field of Islamic finance and I have seen some of the papers and presentations that you have done related to the shariah governance framework in Malaysia. I have benefited a lot form the findings in these papers and I want to show my gratitudes and many thanks for your wonderful work.

I also wish to get your opinion about the possibility of implementing the shariah governance framework of Malaysia in other countries.

what are the challenges that would face other countries when they want to implement this framework?

what are the limitations or if we can say the deficiencies that the framework has and need to be reviewed before considering this model as global model? and Can we also consider this model a global model?

Thank you very much in advance and allow me to say that your papers helped me a lot in my research about this particular topic. May Allah S.W.T reward you in this life and in the hereafter.

Best Regards

Esam Osama

Reply

Hamimah Hassan says:
February 16, 2014 at 5:24 am

have you read this:–

SETELAH beberapa tahun isu hudud tenggelam dalam perbincangan arus perdana, ianya kembali diperkatakan sejak akhir-akhir ini.

Semuanya bermula setelah Ketua Hakim Syarie Kelantan, Datuk Daud Muhammad mengeluarkan kenyataan bahawa Jabatan Kehakiman Syariah Kelantan bersedia sepenuhnya melaksanakan hukum hudud atau Enakmen Jenayah Syariah II Kelantan 1993.

Kenyataan Daud pada 13 November lalu itu dipercayai susulan daripada pengumuman Kerajaan Brunei Darussalam yang bakal menguatkuasakan Perintah Kanun Hukuman Syariah 2013 (PKHJS 2013) dalam waktu terdekat.

Tanggal 22 Oktober lepas, Sultan Brunei, Sultan Hassanal Bolkiah mengumumkan pewartaan PKHJS 2013 dengan tujuan melaksanakan hukum hudud dan qisas di negara itu yang akan dikuatkuasakan berperingkat-peringkat bermula dengan kesalahan-kesalahan takzir (seperti kesalahan khalwat dan perbuatan tidak sopan) mulai April ini.

Perkembangan tersebut seolah-olah memberi satu sinar harapan kepada Kerajaan Pas Kelantan untuk melaksanakan hukum hudud di negeri itu setelah tertangguh selama 23 tahun berikutan terdapat pelbagai halangan.

Sejarah membuktikan hudud pernah dilaksanakan di Tanah Melayu (kini Malaysia) ketika zaman Kesultanan Melayu Melaka selepas kemasukan Islam di Melaka pada 812 Hijrah (1409 Masihi), manakala Brunei pula mula memperkenalkan undang-undang jenayah Syariah di negara itu pada 1996.

Berdasarkan pengalaman, Malaysia sepatutnya mengambil inisiatif melaksanakan kembali hukum hudud dan mencontohi ketegasan Brunei melaksanakan PKHJS 2013 biarpun rata-rata masyarakat global menolak hukum hudud yang dianggap tidak sesuai diamalkan dalam zaman moden ini.

Anggapan negatif hukum hudud bahawa ia undang-undang zalim termasuk hukuman kerat tangan bagi kesalahan mencuri telah sekian lama dipropagandakan oleh media Barat sehingga menakut-nakutkan orang bukan Islam di negara ini.

Tidak dinafikan, langkah diambil Kerajaan Brunei itu sedikit-sebanyak menimbulkan keresahan rakyat berbilang kaum di negara ini yang khuatir sekiranya pelaksanaan hudud itu berjaya, ia bakal mengubah landskap sistem perundangan di Malaysia.

Persoalannya, sejauhmana hudud dari segi peruntukan Perlembangan, sistem kerajaan, perundangan, kehakiman dan politik sedia ada sesuai dilaksanakan di Malaysia?

Bekas Ketua Hakim Negara, Tun Abdul Hamid Mohamad berkata, pelaksanaan hukum hudud tidak semudah disangka kerana perlu mengambil kira pelbagai faktor khususnya membabitkan soal penguatkuasaan antara orang Islam dan bukan Islam.

Selain itu katanya, pelaksanaan hukum tersebut juga perlu kepada pertimbangan terhadap peruntukan Perlembagaan Persekutuan berhubung pembahagian bidang kuasa di antara Persekutuan dan Negeri.

Berdasarkan Senarai I, Jadual Kesembilan, Perlembagaan Persekutuan ‘undang-undang jenayah’ terletak di bawah bidang kuasa Persekutuan dan mahkamah sivil.

Manakala ‘kesalahan-kesalahan terhadap suruhan agama Islam’ seperti dalam Senarai II (Senarai Negeri), Jadual Kesembilan, Perlembagaan Persekutuan pula di bawah kuasa kerajaan negeri serta mahkamah syariah.

“Kita lihat pula kepada kesalahan-kesalahan tersebut, didapati di antaranya ada kesalahan-kesalahan yang telah wujud dalam Kanun Keseksaan sejak 1936 dan berkuat kuasa ketika Perlembagaan Persekutuan digubal. Contohnya, kesalahan menyebabkan kematian atau kecederaan kepada orang lain, mencuri, merompak dan merogol.

“Sebaliknya, antara kesalahan itu ada yang tidak terdapat dalam Kanun Keseksaan, malah telah diperuntukkan dalam Enakmen Kesalahan Jenayah Syariah negeri-negeri. Contohnya, persetubuhan luar nikah, menuduh seseorang berzina dan berkaitan minuman memabukkan,” katanya dalam syarahan awam bertajuk Pelaksanaan Hudud Di Brunei: Perbezaan Di Antara Brunei Dan Malaysia di Institut Antarabangsa Kajian Tinggi Islam (IAIS) di ibu negara baru-baru ini.

Abdul Hamid berkata, sekiranya hudud hendak dilaksanakan di negara ini, bagi kesalahan jenayah, ia hanya boleh dilakukan sekiranya dipinda sebagai undang-undang Persekutuan dan bukan kesalahan terhadap suruhan agama Islam seperti yang diperuntukkan dalam Senarai II (Senarai Negeri), Perlembagaan Persekutuan.

Ini kerana katanya, Perlembagaan tidak menghalang untuk pelaksanaan sedemikian dan Parlimen boleh memilih apa-apa hukuman kepada kesalahan jenayah, termasuk hukuman mengikut syariah.

“Dengan cara itu, penguatkuasaannya boleh meliputi orang Islam dan bukan Islam (undang-undang Persekutuan).

“Sebagai undang-undang jenayah, ia terletak di bawah bidang kuasa mahkamah sivil dan mahkamah sivil mempunyai bidang kuasa ke atas orang Islam dan bukan Islam,” katanya.

Sementara itu, sekiranya Parlimen Malaysia hendak membuat undang-undang seperti itu, katanya, tidak ada pindaan Perlembagaan yang perlu dibuat sebaliknya rang undang-undang itu hanya perlu diluluskan dengan majoriti mudah.

“Jika ia hanya terpakai kepada orang Islam sahaja, maka ia akan bercanggah dengan peruntukan Perkara 8 Perlembagaan Persekutuan kerana itu adalah satu diskriminasi atas alasan agama.

“Dalam hal ini, adilkah jika seseorang Islam mencuri harta seorang bukan Islam, dia dikenakan hudud manakala seorang bukan Islam mencuri harta orang Islam, dia hanya dikenakan penjara atau denda?” soalnya.

Dalam pada itu, Abdul Hamid menegaskan, perbezaan penetapan undang-undang antara negara ini dan Brunei juga menjadi faktor kesukaran untuk mengikut jejak langkah melaksanakan hudud.

Jelas beliau, Brunei memberi kuasa penuh kepada Sultan untuk menggubal dan meminda perundangan, sebaliknya Malaysia adalah negara Persekutuan yang mempunyai bidang kuasa tertentu termasuk kerajaan negeri.

“Di Brunei, pelaksanaannya bukanlah kerana kelangsungan politik atau untuk memenangi pilihan raya tetapi kerja-kerja ke arahnya (pengkajian hudud) telah berjalan kira-kira 30 tahun dan masih belum selesai,” katanya.

Abdul Hamid yang turut menjadi penasihat dalam perangkaan undang-undang hudud di Brunei berkata, pelaksanaan PKHJS 2013 hanya boleh dinilai dalam tempoh tiga atau lima tahun lagi.

Dalam tempoh itu katanya, para pengkaji dan negara yang ingin mengikuti jejak langkah Brunei boleh menilai sama ada pelaksanaan hudud mampu mengurangkan kadar jenayah atau sebaliknya.

“Adakah negara Brunei yang sudah tenteram itu akan menjadi lebih aman? Kita masih belum tahu dan penilaian sebenar kesan hudud hanya dapat dilihat dalam tempoh tiga hingga lima tahun lagi,” katanya.

Ditanya media sama ada hudud sesuai dilaksanakan di Malaysia, Abdul Hamid sekadar menjawab:”Saya memberi pendapat berasaskan undang-undang. Anda kajilah kesannya.”

Artikel Penuh:
http://www.utusan.com.my/utusan/Rencana/20140214/re_01/Hudud-dari-luar-kacamata-politik#ixzz2tSWneDkI
© Utusan Melayu (M) Bhd

Reply

Muhammad Habeeb says:
March 7, 2014 at 6:18 am

Asl. Iam in desperate search of PhD in Islamic Finance although I don’t have Masters but I graduatef with First class honours. Sir, is that possible and please if yes how do I start ?

Reply

Avideh.Jahad says:
February 11, 2015 at 8:34 am

Dear Mr. Zulkiflihasan

I am a master student of law in the International SHIRAZ university in Iran and want to study  ; legal aid; in Malaysia & Indonesia.Do you have any special provision in Malaysia about legal aid ? I cannot find it in internet. would you please help and send me thad if there is any regulation about it in Malaysia?

let me thank you for your co-operation in this matter.

Reply

RIBA-NOMICS
says:
March 3, 2015 at 2:09 pm

Please check out;
https://ribanomics.wordpress.com/?s=islamic+finance

Reply

dkarpin27 says:
August 13, 2015 at 6:22 am

Bangga jadi ex student Madrasah Idrisiah, Kuala Kangsar..

Reply

Cheng Po Cen says:
May 1, 2016 at 8:19 am

Salam Persahabatan

Dr Zulkipfli, maaf dipinta tangan persahabatan dihulurkan. Saya ingin berhubung dengan tuan dan saya sedang menulis sebuah Manuskrip ISLAM FOBIA daripada sudut berbeza sebagai seorang bukan muslim.

Saya berharap dapat  berhubung dengan Dr.

Salam persahabatan

Cheng Po Cen

Penulis

017-9388227

berikut buku yang pernah ditulis oleh saya.

” Oh! GST? ”

” Legasi Kekayaan Kewangan”

” Membina Kekayaan Dengan Pengurusan Kewangan Peribadi Berkesan “

Reply
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