...2289-2117 (O) / 2289-2109 (P) Priority of Waqf Development among Malaysian Cash Waqf Donors: An AHP Approach Anwar Allah Pitchaya, Ahamed Kameel Mydin Meerab, Muhammad Yusuf Saleemc b a Universiti Sains Malaysia (USM), Malaysia IIUM Institute of Islamic Banking and Finance (IIiBF), International Islamic University Malaysia c International Centre for Education in Islamic Finance (INCEIF), Malaysia Abstract The practise of cash Waqf is increasingly gaining popularity among the Malaysian Muslim. Waqf institutions (SIRCs) are responsible to utilise the collection of cash Waqf to develop relevant projects in order to benefit the society in general. The purpose of this study is to explore the cash Waqf donors’ priority toward what types of development that fulfilled the current need of the society. Hence, to accomplish this purpose; thirty (30) Muslim employees who have contributed cash Waqf were interviewed. This study employs analytical hierarchy process (AHP) analysis to identify the rank of the developments that priorities by donors. The result shows that the cash Waqf contributors prefer to channel their money for Waqf development in the following rank order: (1) education, (2) health, (3) masjid and madrasah, (4) social-care and welfare (5) trade and commerce (6) environment (7) infrastructure and (8) art, culture and heritage. © 2014 IIUM Institute of Islamic Banking and Finance. Keywords: AHP, Waqf, Donor. 1. Introduction Waqf is most comparable to the English word ‘endowment’...
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...Efficiency and Effectiveness of Waqf Institutions in Malaysia: Toward Financial Sustainability Maliah Sulaiman Email: maliah@iium.edu.my Department of Accounting, Kulliyyah of Economics and Management Sciences International Islamic University Malaysia Jalan Gombak, 53100 Kuala Lumpur, Malaysia and Muntaka Alhaji Zakari* Email: alhajizak@gmail.com Department of Accounting, Kulliyyah of Economics and Management Sciences International Islamic University Malaysia Jalan Gombak, 53100 Kuala Lumpur, Malaysia *Corresponding author Abstract Efficiency and Effectiveness of Waqf Institutions in Malaysia: Toward Financial Sustainability Financial health is crucial to the continuous existence and operation of any organisation. It is even more essential in the case of waqf. Accordingly, determining the financial strength and vulnerability of waqf institutions is particularly very significant and congruent to waqf’s perpetual existence. Using content and ratio analysis, the 2008 annual reports of state waqf institutions were examined to determine their transparency and performance accountability. Four essential financial health ratios were computed: the equity balance...
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...Revitalization of Islamic Trust Institutions through Corporate Waqf Dahlia Binti Ibrahim Email: dhuz510123@gmail.com 1. Introduction The western countries have prided themselves on their ability to create wealth and modernization through the capitalist system. But since the break out of the economic crises in 2008, most of the western leaders started to turn to Islamic way in developing the economy. To avoid more unexpected problems arising from the capitalist system, it is imperative for everyone to come up with new ideas to recapture the once glorious world economy. Man (2011) stated that one of the methods now being aggressively debated is benevolence system through charity. Charity is not new to many people. It is the act of virtue in Islam as mentioned in Quran. Charity plays a major role in improving spiritual, social economy and justice (Man, 2011; Mawdudi, 1948). The core importance of charity is to portray kindness and good act. In fact, all Muslims are expected to help each other in whatever circumstances. The act of charity includes not only giving away energy and knowledge but also in sharing their wealth with the unfortunate ones. This giving culture is not to gain recognition from the society, it is more to get blessing from Allah s.w.t. Allah mentioned that He is the creator of all things and as such all things belong to him; as He is the most knowledgeable (Sura: Al-Baqarah, Verse: 29). There are many instruments in assisting the Muslims to perform...
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...1.0 Introduction All human activities are subject to risk of loss from unforeseen events. To alleviate this burden to individuals, what we now call insurance has existed since at least 215 BC. This concept has been practiced in various forms for over 1400 years. In Islam, the concept of insurance is takaful. Q finance dictionary defines that takaful is a Islamic insurance in which all participants are members and contribute to a pool of funds that provide assistance in the event of loss on the part of any of the participants. It is an Islamic insurance arrangement avoids the prohibitions against gambling and interest in Islamic Law. Takaful, it originates from the Arabic word Kafalah, which means "guaranteeing each other" or "joint guarantee". It is based on the principles of ta’awan (mutual cooperation) and Tabarru’ (donation), where a group of takaful participants (policy-holders) agree between themselves to share the risk of a potential loss to any of them, by making a donation of all or a part of their takaful contribution (premium) to compensate for a loss. Takaful-branded insurance is based on Shariah, Islamic religious law and refer the principle of cooperation, not sale or exchange, and mitigates the objectionable aspects of gharar (uncertainty), maisir (gambling) and riba (interest). In conventional insurance the risk is transferred from the policyholder to the insurance company which brings the elements of uncertainty and chance in contract as one of the two a party...
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...2010 Business Capability (Dubai International Conference of Endowments) —- –- By; By; MUHAMMAD ALI HASHIM PRESIDENT AND CEO JOHOR CORPORATION, MALAYSIA mahh@jcorp.com.my www.businessjihad.com 16 FEBRUARY 2010 Corporate Awqaf: Corporate A Malaysian Experience in Building Sustainable Sustainable Business Capability * * Started with RM10 million loan used to purchase a 3,900 acre Johor Corporation plantation asset in Johor Bahru, Johor Malaysia. (August 1970) Market capitalisation of JCorp’s PLC shares (end December 2009): PLC RM10.4 billion RM10.4 CORPORATE AWQAF JCorp transferred to waqf PLC shares valued at RM 200 million (NAV) 3rd August, 2006 JOHOR CORPORATION’S CORPORATE CONCEPT: AN ENTREPRENEURIAL CORPORATE ORGANISATION WITH SUSTAINABLE VALUECREATING BUSINESSES driven by teams of (JCorp’s ‘Amanah’ entrepreneurs) JOHOR CORPORATION • More than 280 member cos. & more than 65,000 employees • 8 PLCs, inc Kulim Malaysia Bhd, KPJ Healthcare, KFC Holdings, NBPOL also listed on London SX & New Britain Palm Oils, PNG. • Market cap 31 Dec ‘09: RM10.4 Bil • Built &/or manage >45 NGOs. Malaysian Bourse Market Capitalisation Ranking 2009: CEO: Ahamad Mohamad KULIM MALAYSIA BHD BHD CEO: Jamaludin Mohd Ali KFC H MALAYSIA BHD 65 65 87 87 BIZ JIHAD EMPOWERS COMMUNITY JIHAD KUASA EKONOMI MELAYU BINA EKONOMI = JIHAD BISNES JCorp/Kulim’s ECONOMIC success in BENEFITS ...
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...Waqf comes from the Arabic word waqf, the name of the derivative (Masdar) of the waqafa verb, it has a variety of meanings according to the purpose and use of the verse itself. In terms of language, waqf gives meaning to terminating, prevents and holds. The fiqh scholar agrees to define waqf by language terminology with al-habs means restraint; because the word al-habs is closer to the Islamic sense. From the perspective of the term syarak based to the opinion of the scholar such as Imam al-Syafie, Abu Yusuf, Muhammad bin al-Hassan al-Shaybani and scholar of Hanbali Mazhab think that waqf means to hold certain property that can be utilized and the condition of the property must be permanent and transferable property and its management is decided by the beneficiary and the purpose of waqf is for the good or for the things that are required to draw closer to Allah SWT (Mohd Zamro Muda et.al, 2008, Waqf is one of the oldest institutions in the history of Islamic development. The term wakaf is not mentioned directly in the Quran or Hadith. It started to be based on the interpretation of the...
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...ISLAMIC FINANCIAL PLANNING Introduction Islamic Financial Planning is a new concept being developed nowadays and it has a relationship with the definition of Islamic Financial Marketing which defined by Ibnu Abu Yusuf & Ibnu Taimiyyah and Ibnu Khaldun. They defined it as the creation, developing and delivery of unique customer satisfying competitive products and services at a profit to organization and customer in the lights of Islamic values and principles. In contrast, conventionally it is defined as the process whereby an individual's personal and financial goals are achieved through the development and implementation of a comprehensive financial plan. Islam is a comprehensive, integrative and holistic religion that governs all aspects of life, major and minor, personal and social, spiritual and materialistic and relates this worldly life to the Hereafter. This means that we need to practice Islam while we perform our business and economic activities. Muslims are encourage planning for their life and put efforts to achieve the goal setting then ask help from Allah. The final stage is tawakal for what the result and takes it as the destiny bestows by Allah. The prophet Muhammad used to supplicate Allah: ‘My Lord, help me and do not give help against me, grant me a victory, and do not grant victory over me, plan on my behalf and do not plan against me, guide me and made my right guidance easy for me, grant me victory over those who act wrongfully towards me….’[1] ...
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...1.0 Pengenalan Menurut Mustafa Dakian, Sistem kewangan konvensional merupakan kebebasan mutlak seseorang. Sistem ini menggalakkan supaya keputusan kewangan dibuat hanya berasaskan pertimbangan keuntungan. Setiap orang ialah tuan punya hartanya, berhak sepenuhnya atas hasil daripada harta itu dan berhak pula membuat sesuka hatinya atas harta dan hasil tersebut. Prinsip ini berkisar atas dasar keuntungan peribadi sebagai syarat. Sebaliknya, dalam sistem kewangan Islam seperti yang sedia maklum, manusia dianggap sebagai wakil Allah SWT di bumi dan sebarang harta yang dimiliki oleh manusia hanya merupakan amanah semata-mata dan bukannya milik yang mutlak. Justeru, kebebasan menjalankan urusniaga dalam sistem kewangan Islam semestinya berlandaskan panduan yang ditentukan oleh agama Islam, bukan kepentingan diri sendiri semata-mata. Kewangan Islam dalam bentuknya yang terkini telah bermula sejak 30 tahun yang lalu walaupun prinsip – prinsip asasnya telah sedia ada sejak kedatangan Islam lagi. Sejarah awal Islam menunjukkan bahawa golongan Muslim juga cemerlang dalam bidang kewangan dan perniagaan dengan mengamalkan teransaksi yang halal dan bersih daripada sebarang unsur kezaliman seperti riba dan perjudian. Setelah tempoh itu dan sejak 30 tahun yang lalu, banyak perkembangan telah berlaku dan kewangan Islam kini diiktiraf sebagai mempunyai banyak potensi. Keampuhannya semasa melalui tempoh krisis kewangan yang melanda dunia membuktikan bahawa sistem kewangan Islam berupaya menjadi...
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...Islamic banking business is defined as “banking business whose aims and operations do not involve any element which is contrary to the Religion of Islam.” Report by the National Steering Committee on the establishment of an Islamic bank in Malaysia The establishment of Bank Islam can be traced even way back before World War II where Muslims in the country were already looking for an alternative financial system that would comply with the Shariah (Islamic jurisprudence) requirements. It was not until 1969 however that the Pilgrims Management and Fund Board (Lembaga Urusan dan Tabung Haji or “Tabung Haji”) was established as one of the first Islamic financial institutions, primarily to encourage savings and investments among the Muslims and help depositors perform Hajj. At the international level, the call for the establishment of an Islamic banking system had been gaining in momentum but it was only in 1975 that the first Islamic bank was established in Dubai. The bank was formed after 15 years of extensive research and joint effort by professional Islamic economists, financiers and officers from various world Islamic organisations. The inception of Bank Islam in 1983 was the culmination of intense determination, inspired by the Bumiputera Economic Congress in 1980, followed by a seminar on the Concept of Development in Islam in 1981, and the tireless efforts of Tabung Haji, PERKIM (a non-governmental organisation committed to looking after the welfare of Muslims across the...
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...FORM C: ABDC 2013 JOURNALS LIST REVIEW RATING UPGRADE SUBMISSION *** PLEASE NOTE THAT: FORM C is designed to formalise requests to the ABDC Journals Review Panel 2013 seeking an upgrade in rating of an academic journal which is currently included and rated in the ABDC 2010 list e.g. seeking to raise a rating from a “B” to an “A” journal. Please complete a separate form relating to each journal for which you wish to make a submission of this type. Journal Title: MALAYSIAN ACCOUNTING REVIEW QC1. FIELD of RESEARCH (FoR) PANEL to which this request is directed (tick one box only): 0806 Information Systems 1401-1499 Economics 1501 Accounting 1502 Finance 1503 Management 1504-07 Marketing/Tourism/Logistics 180105/1801025 Business and Taxation Law QC2. WHAT ABDC 2013 RATING DO YOU PROPOSE FOR THIS JOURNAL? A* A B C QC3. WHAT ABDC 2010 RATING WAS THIS JOURNAL ASSIGNED? A* A B C QC4. WHAT ERA 2010 RATING WAS THIS JOURNAL ASSIGNED? A* A B C not applicable QC5. NOMINATE “THE BEST” COMPARATOR JOURNAL (journal from the ABDC 2010 list that is most similar in research quality): ASIAN REVIEW OF ACCOUNTING QC6. JOURNAL INFORMATION Editor’s Name: PROF. DR NORMAH OMAR Web Address: http://ari.uitm.edu.my/mar.html Institution: UNIVERSITI TEKNOLOGI MARA NATURE OF SUBMISSION QC7. Primary submitter type (tick one box only) Higher Education Institutional Submission (e.g. formal submission from Business...
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...This page intentionally left blank An Introduction to Islamic Law The study of Islamic law can be a forbidding prospect for those entering the field for the first time. Wael Hallaq, a leading scholar and practitioner of Islamic law, guides students through the intricacies of the subject in this absorbing introduction. The first half of the book is devoted to a discussion of Islamic law in its pre-modern natural habitat. The author expounds on the roles of jurists, who reasoned about the law, and of judges and others who administered justice; on how different legal schools came to be established, and on how a moral law functioned in early Muslim society generally. The second part explains how the law was transformed and ultimately dismantled during the colonial period. As the author demonstrates, this rupture necessitated its reinvention in the twentiethcentury world of nation-states. In the final chapters, the author charts recent developments and the struggles of the Islamists to negotiate changes which have seen the law emerge as a primarily textual entity focused on fixed punishments and ritual requirements. The book, which includes a chronology, a glossary of key terms and lists for further reading, will be the first stop for those who wish to understand the fundamentals of Islamic law, its practices and its history. w a e l b . h a l l a q is James McGill Professor in Islamic Law in the Institute of Islamic Studies at McGill University. He is a worldrenowned...
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...Optimalisasi Waqaf Tunai melalui Peran SATRIA (Safety Triangle of Stakeholders) sebagai Upaya Peningkatan Daya saing UMKM yang Berkelanjutan di Indonesia (Studi Kasus : UMKM Sentra Industri Keramik Dinoyo, Malang) Oleh: Aji Nur Afifatul Hasna LusianaWatiningsih Sarintan Pratiwi Usman UNIVERSITAS BRAWIJAYA MALANG 2014 HALAMAN PENGESAHAN USULAN LKTI NASIONAL SELF XI 2014 1. Judul Kegiatan : Optimalisasi Waqaf Tunai melalui peranSATRIA (SafetyTriangle of Stakeholders) sebagai Upaya Peningkatan DayaSaingUMKM yang Berkelanjutan di Indonesia (Studi KasusUMKM Sentra Industri Keramik Dinoyo, Malang) 2. Ketua Pelaksana Kegiatan a) Nama Lengkap : Aji Nur Afifatul Hasna b) NIM : 125020300111060 c) Jurusan : Akuntansi d) Universitas : UniversitasBrawijaya e) AlamatRumah dan No Tel/HP : Perum Persada Bhayangkara Singashai Blok N-16 Malang/085755500645 f) Alamat email :ajinurafifatul@gmail.com 3. AnggotaPelaksanaKegiatan : 2 orang 4. DosenPendamping a) Namalengkap dan gelar :AchmadZaky, SE.,MSA.,Ak. b) NIP : 19841024 201012 1 003 c) AlamatRumah dan No tel,/ HP : Tata surya II/7 Malang/ 081805081000 Malang, 13 April 2014 Ketua Pelaksana Kegiatan (Aji Nur Afifatul Hasna)NIM. 125020300111060 | Dosen Pendamping(AchmadZaky, SE.,MSA.,Ak.)NIP. 19841024 201012 1 003 | | | Pembantu Dekan Bidang KemahasiswaanFakultas Ekonomi dan Bisnis (Fatchur Rohman, SE., Msi., Dr)NIP. 19610121 1986011 002 | |...
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...Kyoto Bulletin of Islamic Area Studies, 1-2 (2007), pp. 38-53 Islamic Microfinance: A Missing Component in Islamic Banking Abdul Rahim ABDUL RAHMAN 1. Introduction Microfinance means “programme that extend small loans to very poor people for self employment projects that generate income in allowing them to take care of themselves and their families” (Microcredit Summit, 1997). The World Bank has recognized microfinance programme as an approach to address income inequalities and poverty. The microfinance scheme has been proven to be successful in many countries in addressing the problems of poverty. The World Bank has also declared 2005 as the year of microfinance with the aim to expand their poverty eradication campaign. The main aim of the paper is to assess the potentials of Islamic financing schemes for micro financing purposes. The paper argues that Islamic finance has an important role for furthering socio-economic development of the poor and small (micro) entrepreneurs without charging interest (read: riba’). Furthermore, Islamic financing schemes have moral and ethical attributes that can effectively motivate micro entrepreneurs to thrive. The paper also argues that there is a nexus between Islamic banking and microfinance as many elements of microfinance could be considered consistent with the broader goals of Islamic banking. The paper, first, introduces the concepts of microfinance, and presents a case for Islamic microfinance to become one of the components of Islamic...
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...1.0 INTRODUCTION In this summary, I choose five articles regarding on the same topic which is Islamic economy. Generally, the articles focused on Islamic Macroeconomics issues, the poverty problems regarding on inequality income and the power of zakat in order to alleviate the poverty. All the articles are done from year 2006 until 2010. This summary consists of 4 sections which is introduction, articles summary, criticize of the article summary and conclusion. The summary regarding Islamic macroeconomics will be explained in the next section. 2.0 ARTICLE SUMMARY 2.1 ISLAMIC MACROECONOMICS This subtopic is very important to understand deeply about the overview of the Islamic Macroeconomics. According to Choudury (2006), the paper aims to offer a new perspective on the nature of Islamic economics and the researcher wants to address the issue of the mainstream tradition without noticing the micro-interface of the theoretical nature of Islamic economics. Besides, the author wants to examine the nature of Islamic economics as an interdisciplinary paradigm that explains interaction over the domains of the moral guidance which is ‘Ilm, laws and the formative world-systems according to such discursive impulses and process (Shuratic). The author had focused his study on systemic unity of knowledge, meaning of ethics and morality are derived from the epistemological premise of unity of knowledge. The researcher had used the method of comparative study of received literature in the...
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...INTRODUCTION The contract law principles in Shariah Law are not different from English contract law principles. In English law, ‘contract is an agreement enforceable by law’. According to Islamic law, a promise may not be legally enforced although it is strongly recommended by religious and moral values to be fulfilled.[1] In Islamic law, contract is known as ‘aqd’ which means tie or bond. It means a contract binds the parties together. From the definition, the term ‘aqad is more or less of the equivalent of the technical term of contract in Western Jurisprudence. However, ‘aqad does not necessarily involve agreement (which is a necessary element in a conventional contract) because the term is also used to describe a unilateral juridical act which is binding and effective without the consent of the other party. Islam emphasizes on fulfilling contractual obligations. Allah says in the Quran, “O ye who believe, fulfil all of your obligations”[2] and also similarly in this surah which is stated “…So fulfil your engagement with them to the end of their term, for Allah loves the righteous”[3] Under Islamic law, to be a valid contract, there must have some elements in the contract. Those elements are sighah (ijab and qabul), contracting parties and subject matter. The first element is sighah (ijab and qabul) or offer and acceptance. There are three kinds of offer which are verbal offer (kalam), offer by conduct (‘amal’) and offer in writing...
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