Artículos de revistas: "Islamic banking"

1

Freeland, Richard. "Islamic Banking." Business Law Review 19, Issue 8/9 (August 1, 1998): 200–201. http://dx.doi.org/10.54648/bula1998052.

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Pervez, Imtiaz A. "Islamic Banking." Arab Law Quarterly 5, no. 4 (1990): 259–81. http://dx.doi.org/10.1163/157302590x00198.

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3

Mirakhor, Abbas, and Mohsin S. Khan. "Islamic Banking." IMF Working Papers 91, no. 88 (1991): 1. http://dx.doi.org/10.5089/9781451851069.001.

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4

Dixon, Rob. "Islamic Banking." International Journal of Bank Marketing 10, no. 6 (June 1992): 32–37. http://dx.doi.org/10.1108/02652329210020321.

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5

Echchabi, Abdelghani. "Islamic Banking." Journal of Muamalat and Islamic Finance Research 10, no. 1 (2013): 191–95. http://dx.doi.org/10.12816/0008165.

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6

Roy, Delwin A. "Islamic banking." Middle Eastern Studies 27, no. 3 (July 1991): 427–56. http://dx.doi.org/10.1080/00263209108700869.

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7

Ariff, Mohamed. "ISLAMIC BANKING." Asian-Pacific Economic Literature 2, no. 2 (September 1988): 48–64. http://dx.doi.org/10.1111/j.1467-8411.1988.tb00200.x.

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8

Anwar, Muhammad. "Islamic Banking." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 220–23. http://dx.doi.org/10.35632/ajis.v20i3-4.1849.

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Islamic Banking is an outstanding example of collaboration among Muslim and non-Muslim scholars interested in integrating "Western-based literature with that developed in the Islamic tradition." Stating that Islamic banking, although widespread, remains "poorly understood" in the Muslim world and an "enigma" in the West, the authors seek to clarify many matters. The book's main themes are Christian and Islamic positions on usurylriba' (chapter 8); the foundations (chapters 2 and 3), theories (chapter 5), application (chapters 5, 6, 7, and 9), and progress (chapters I and 9) of Islamic banking; and an analysis of Islamic banking in light of current theories of financial intermediation (chapter 4) and corporate governance (chapter 7). The book highlights Islamic and Christian commonalities on issues pertinent to banking and finance. While stating that Christianity, Hinduism, Judaism, and Islam prohibit usury, "Islam is the only major religion which maintains a prohibition on usury" due to its prominence in the Qur'an. The issue of riba' is perplexing, for despite warnings of severe consequences to those who engage in it, the Qur'an is silent on its exact nature. Unfortunately, successive generations of scholars have so confused matters that no one can say exactly what riba' is. For example, a majority of scholars regarded bank interest as riba' and, therefore, made the need for an interest-free Islamic banking system inevitable, whereas 21 jurists at Egypt's al-Azhar recently proclaimed a ruling that legitimizes interest ...

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9

Kholid, Kholid, and Saed M. Adam. "ISLAMIC BANKING." Al-Thiqah : Jurnal Ilmu Keislaman 8, no. 1 (April 30, 2025): 435. https://doi.org/10.56594/althiqah.v8i1.352.

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Islamic banking, based on Sharia principles, aims to establish a fair and ethical financial system by prohibiting riba (usury), gharar (uncertainty), and maisir (gambling). This study examines the challenges of Islamic banking literacy, its implementation in financial sectors, and its alignment with Qur'anic and Hadith principles. Using a qualitative approach, the research incorporates literature reviews and case studies to evaluate financial literacy levels and identify barriers to adoption. The findings indicate that limited public knowledge and misconceptions about Islamic banking hinder its broader acceptance. Additionally, regulatory constraints and inadequate dissemination of Islamic banking principles contribute to these challenges. To address them, structured educational programs, policy interventions, digital literacy campaigns, and collaborative initiatives between financial institutions and academia are recommended. Enhancing financial literacy can increase public participation in Sharia-compliant banking, ensuring sustainability in modern economies. This study underscores the importance of an inclusive and ethical financial system, advocating for broader awareness and engagement with Islamic banking principles as a means to develop a more just and equitable economic framework.

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10

Saputra, Dika, and Dewi Zaini Putri. "PENGARUH KEUANGAN ISLAM TERHADAP PERTUMBUHAN EKONOMI NEGARA BERPENDUDUK MAYORITAS ISLAM DI ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 1 (July 10, 2020): 129. http://dx.doi.org/10.24036/jkep.v2i1.8870.

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This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.

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11

Saputra, Dika, and Dewi Zaini Putri. "Pengaruh Keuangan Islam Terhadap Pertumbuhan Ekonomi Negara Berpenduduk Mayoritas Islam di ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 2 (June 1, 2020): 13. http://dx.doi.org/10.24036/jkep.v2i2.12636.

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This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.

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12

Upasana, Dhanda, and Sehrawat Monika. "ISLAMIC BANKING IN INDIA: AN ALTERNATIVE BANKING SYSTEM." International Journal of Research – Granthaalayah 3, no. 12 (August 26, 2017): 171–80. https://doi.org/10.5281/zenodo.848969.

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The Banking system in India and all over the world is based on the interest system. Interest bearing money is almost like the law of nature where money generates money. However, an alternative banking system called Islamic banking which prohibits charging of interest and is based on profit/loss sharing system became popular in many countries. Global Islamic banking assets attained compounded annual growth rate (CAGR) of around 17% from 2009 to 2013 according to the World Islamic Banking Competitiveness Report 2014-2015. The Indian Banking system has undergone many changes in the recent past with deregulation of banking system paving way for new banks in India. However, Islamic banking which has emerged as a global phenomenon lately has not evolved as a full-fledged system in India though is it operative through the NBFC route. The research paper tries to explain the concept of Islamic banking and discusses the various financial products offered by the Islamic banks. It weighs the various pros and cons of Islamic banking in India. SWOT analysis and Porter’s Five Forces Model are used to provide a thorough analysis of feasibility and scope of Islamic banking in India. The paper reveals that India has a great potential for Islamic banking provided necessary changes in the regulations and guidelines are made to evolve it has an alternative system of banking. The law makers should view it from an economic point of view rather than a religious view for its successful implementation and for the welfare and upliftment of financially excluded sections of society that do not participate in conventional banking due to their religious beliefs.

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13

Wilson, Rodney. "Islamic Banking in Jordan. Islamic Banking: The Jordanian Experience." Arab Law Quarterly 2, no. 3 (August 1987): 207. http://dx.doi.org/10.2307/3381694.

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14

Khan, Feisal. "How ‘Islamic’ is Islamic Banking?" Journal of Economic Behavior & Organization 76, no. 3 (December 2010): 805–20. http://dx.doi.org/10.1016/j.jebo.2010.09.015.

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15

Alijonova, Zarnigor Alijon qizi. "ISLAMIC BANKING AND FINANCE." EURASIAN JOURNAL OF ACADEMIC RESEARCH 2, no. 5 (May 22, 2022): 451–56. https://doi.org/10.5281/zenodo.6570132.

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Islamic banking is grounded in the tenets of the Islamic faith as they relate to commercial transactions. The principles of Islamic banking are derived from the Quran–the central religious text of Islam. In Islamic banking, all transactions must comply with Shariah, the legal code of Islam (based on the teachings of the Quran). The rules that govern commercial transactions in Islamic banking are referred to as fiqh al-muamalat.

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El-Seoudi, Abdel Wadoud Moustaf, Mohd Nasran Mohamad, Amir Husin Mohd Nor, Zaini Nasohah, Muhammad Nazir Alias, and Nik Abdul Rahim Nik Ghani. "Islamic Banking Marketing." Journal of Economics Theory 6, no. 2 (February 1, 2012): 61–65. http://dx.doi.org/10.3923/jeth.2012.61.65.

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17

Ariff, Mohamed. "Whither Islamic Banking?" World Economy 37, no. 6 (March 25, 2014): 733–46. http://dx.doi.org/10.1111/twec.12171.

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18

Habib and Shirazi. "Islamic Banking Law." Arab Law Quarterly 6, no. 2 (1991): 226. http://dx.doi.org/10.2307/3381839.

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19

Zarrokh, Ehsan. "Iranian Islamic banking." European Journal of Law and Economics 29, no. 2 (August 2, 2009): 177–93. http://dx.doi.org/10.1007/s10657-009-9116-8.

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20

Alqatan, Ahmad, and Wafaa Sbeiti. "Islamic Banking Performance Versus Conventional Banking." Review of Economics and Finance 19 (2021): 312–25. http://dx.doi.org/10.55365/1923.x2021.19.32.

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21

Dudic, Admir. "Islamic banking: A new banking concept." Ekonomski izazovi 1, no. 2 (2012): 101–10. http://dx.doi.org/10.5937/ekoizavov1202101d.

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22

Kasri, Rahmatina A., and Nur Iman. "Analisis Persaingan Perbankan Syariah Indonesia: Aplikasi Model Panzar-Rosse." Jurnal Ekonomi dan Pembangunan Indonesia 11, no. 1 (July 1, 2010): 1–20. http://dx.doi.org/10.21002/jepi.v11i1.178.

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Indonesia is among the few countries that adopts dual banking system where Islamic banks run in parallel and compete with conventional banks. Although under such a system banking competition would be expected to be high, data tend to show the opposite case, as three Islamics banks acquired 65 percent of market share in Indonesia. This study, therefore, attempts to determine the degree of banking competition in Indonesia by employing the Panzar-Rosse Model for 2003-2008 period. The study also analyses the competitive behaviors of Islamic banks and compares it with those of its conventional counterparts. The estimated model suggests that monopolistic competition exists in the overall banking industry—the degree is even slightly higher for Islamic banking, where the market is characterized by aggressive competition for funding, quality human resources, and financing. Such competition occurs due to, among others, small market size, low consumer base, lack of product variations, and lack of competent human resources. These should be a major concern for all Islamics banking stakeholders for developing a better Islamic banking industry, particularly in Indonesia.

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23

Hidir, Nashrullah, Muslimin Kara, and Ayu Ruqayyah Yunus. "Analisis Pemahaman Masyarakat Terhadap Bank Syariah Indonesia (BSI) Setelah Merger." El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam 4, no. 4 (December 25, 2022): 1045–54. http://dx.doi.org/10.47467/elmal.v4i4.2284.

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 Many factors prevent Muslims from accessing Islamic banking or banking that adheres to Qur'anic principles including a lack of university research, support from Islamic organizations and public knowledge of the practice. One of these factors is the fact that most people are not aware of Islamic banking, which prevents them from seeking out this financial institution. Moreover, most people have no knowledge of sharia law also known as Islamic finance although it is practiced by many banks around the world. This study explores public opinion about the existence of Islamic banks in Indonesia and their investment choices. It also investigates future investment prospects and Islamic banking products. This study uses qualitative data analysis methods derived through inductive and deductive methods. Furthermore, participants were found to have substantial knowledge about Islamic banks in Makassar. People are attracted to Islamic banks because they are implemented according to sharia principles. Many respondents stated that one of the reasons they like Islamic banking is because it is safer and more secure. Other reasons include avoiding usury and feeling proud to be a Muslim which some consider an advantage from an Islamic perspective. Keywords: Sharia, Sharia Bankin, Understanding

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24

Azmat, Saad, Michael Skully, and Kym Brown. "Can Islamic banking ever become Islamic?" Pacific-Basin Finance Journal 34 (September 2015): 253–72. http://dx.doi.org/10.1016/j.pacfin.2015.03.001.

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25

MUKHLIS, MUKHLIS, MAWADDAHIRHAM MAWADDAHIRHAM, SUGIANTO SUGIANTO, and FUADAH BINTI JAUHARI. "ISLAMIC ISSUES SOCIAL RESPONSIBILITY ISLAMIC BANKING." Al-Masraf: Jurnal Lembaga Keuangan dan Perbankan 7, no. 1 (June 24, 2022): 33. http://dx.doi.org/10.15548/al-masraf.v7i1.286.

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Islamic banking principally inculcates ethics and social and moral responsibility in doing business related to its principle function and disclosure with the whole purpose for the benefit of society. In the Islamic context, improving sharia-based community institutions and the Practice of Corporate Social Responsibility (CSR) will be seen. Disclosure of social responsibility is a way for companies to communicate with governments. In Islamic business, everyone is responsible before Allah for society. In the western concept, CSR is sometimes inseparable from the interests of gharar and social aspects. ISR has been disclosed on matters related to Islamic principles that are intermediary financial institutions, both individuals and institutions that are in one unit. And not allowed to exploit and harm others. Where Islamic banking must explain CSR funds using the ISR calculation system.This study uses a descriptive qualitative method by explaining CSR with the ISR model for Islamic banks to determine by using the system Increasing transparency in business operations by presenting accurate and actual information related to finance and paying attention to the spiritual level needs of Muslim investors or sharia compliance in decision making. Decisions as a form of accountability to Allah SWT and the community by creating a dynamic environment and paying attention to the community in the work area and the environment so that a high sense of social concern establishes a society that has religious capacity for Allah SWT.

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Muslima, Anisa, Husnul Khotimah Sylvia, and Uswatun Hasanah. "PENGEMBANGAN KUALITAS DAN MANAJEMEN SUMBER DAYA MANUSIA PADA BANK SYARIAH." El-Arbah: Jurnal Ekonomi, Bisnis Dan Perbankan Syariah 3, no. 01 (April 4, 2019): 8–18. http://dx.doi.org/10.34005/elarbah.v3i01.829.

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Bank syariah di Indonesia terus mengalami pertumbuhan baik dari sisi aset, jumlah kantor, jumlah nasabah, dan pangsa Islamic banking in Indonesia continues to experience growth both in terms of assets, the account of offices, the account of costumers, and the market share of islamic banking that exceed 5%. The growth of islamic banking is not followed by adequate human resources both in quantity and quality. Human resources are still a difficult problem for islamic banking now. In the roadmap of islamic banking period 2015-2019 issued to make the Financial Service Authoritz to make human resource issues into things to be resolved. It takes a pattern of human resource management that can create qualified human resources for islamic banking. This paper is qualitative descriptive that will describe the growth of human resources in islamic banking, as well as the important role of Islamic human resource management for human resource in islamic banking. This paper shows the growth of humanresources in islamic banking in the period of December 2016 until Setember 2017 grew bz 2.368%, with the totalhuman resources of islamic banking today as much as 61,389 people. The pattern of Islamic human resource management becomes important for the availability of best quality of human resources in Islamic banking human resource management able to meet the human resource who understand the science of economics and science of Islamic human resource management covers the entire process of establishing human resource in islamic banking. One of the patterns of Islamic human resource management that is relevant to the current state of islamic banking is Calestial Management. It consist of ZIKR, PIKR and MIKR.pasar bank syariah yang telah melebihi 5%. Pertumbuhan bank syariah tidak diikuti dengan sumber daya manusia yang memadai baik secara kuantitas dan kualitas. Sumber daya manusia masih menjadi maslah yang sulit bagi bank syariah. Pada roadmap perbankan syariah 2015-2019 ang dikeluarkan menjadi Otoritas Jasa Keuangan (OJK) menjadi masalah sumber daya manusia menjadi hal yang harus diselesaikan. Dibutuhkan sebuah pola manajemen sumber daya manusia yang bisa menciptakan SDM yang berkualitas bagi bank syariah. Tulisan ini bersifat kualitatif deskriptif yang akan menguraikan pertumbuhan SDM di bank syariah, serta peran penting manajemen sumber daya manusia islam bagi SDM di bank syariah. Tulisan ini menunjukan adanya pertumbuhan SDM di bank syariah pada periode Desember 2016 sampai September 2017 mengalami pertumbuhan sebesar 2,368%, dengan total SDM bank syariah saat ini sebanyak 61.389 orang. Manajemen sumber daya manusia islami menjadi penting bagi tersedianya SDM bank syariah yang berkualitas baik. Manajemen sumber daya manusia islami mampu memenuhi SDM yang paham akan ilmu ekonomi dan ilmu syariah. Manajemen sumber daya manusia islam meliputi pembentukan SDM di bank syariah. Salah satu pola manajemen sumber daya manusia islam yang relevan dengan kondisi SDM bank syariah saat ini yaitu Calestial Management. Yang terdiri dari ZIKIR, PIKR, dan MIKR.

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Soediro, Achmad, Media Kusumawardani, and Muhammad Farhan. "Genealogical Study on the Legitimacy Strategies in the Islamic Banking." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 13, no. 1 (October 1, 2022): 1–17. http://dx.doi.org/10.18326/muqtasid.v13i1.1-17.

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This study aimed to explore legitimacy strategies in Islamic financial institutions andunderstand the process and reason for their shifting over time. A reflective approach was used towards literature data sources and a thematic analysis of interview results. Islamic Banking and financial institutions were seeking a legitimacy strategy by adopting sharia compliance to distinguish them from conventional banks. This study examined the development of Indonesia's Islamic banking and assessed responses from participants with an Islamic banking background. The results showed that the legitimacy strategy of Islamic banking changes over time. Initially, it used labeling, but the stakeholders' pressures and demands have led Islamic banking to change its strategy. It has moved through integrating financial and non-financial performance to a sharia compliance strategy. This study contributes to understanding Islamic banking's legitimacy strategy that has developed over time. Additionally, it helps develop a better legitimacy strategy in line with the future philosophical and ideological basis of Islamicbanking.

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EmirHidayat, et. al., Sutan. "Islamic Banking windows Vs Islamic Banking Subsidiary: Educators' Opinion In Bahrain." International Journal of Pedagogical Innovations 4, no. 2 (July 1, 2016): 99–102. http://dx.doi.org/10.12785/ijpi/040201.

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29

Agustin, Annisa Rahmadania, Dimas Bagus Wiranatakusuma, and Indriyani Sobari. "Awareness and Perception of Muslim Community Towards Islamic Banking in Yogyakarta." Proceedings University of Muhammadiyah Yogyakarta Undergraduate Conference 3, no. 1 (November 15, 2023): 414–19. https://doi.org/10.18196/umygrace.v3i1.576.

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This study was undertaken to explain how the lack of public knowledge of Islamic banking in Indonesia affects the degree of awareness of the Muslim community about Islamic banking. This study's objective is to uncover and evaluate the degree of knowledge and attitudes of the Muslim community about Islamic banking in Yogyakarta, as well as the variables that influence this awareness. This research was conducted using a quantitative method and distributing questionnaires to 30 Muslim communities who live and work in the Yogyakarta area. Using the Likert Scale, participants were also required to indicate their level of agreement with statements on their views and knowledge of Islamic banking's essential principles and features. According to the data, some Yogyakartans are already familiar with the existence of Islamic banks. In contrast, they are unfamiliar with Islamic banking products and services, as well as financing techniques such as Musharakah, Mudharabah, Murabahah, and Ijaraah. Economics, environment, psychology, and religion also have a significant influence in shaping the Muslim community's understanding and attitudes of Islamic banking in Yogyakarta. By looking at the findings, it is advised that Islamic banks should criticize the deficiencies of implementing Islamic values in Islamic banks.

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Zulkepli, Muhammad Izzul Syahmi, and Mohammad Taqiuddin Mohamad. "Analisis Hiyal Dalam Produk Deposit Berasaskan Kontrak Tawarruq di Perbankan Islam Malaysia Hiyal Analysis in Deposit Product based on Tawarruq Contract in Malaysian Islamic Banking." Online Journal of Research in Islamic Studies 6, no. 1 (March 28, 2019): 43–59. http://dx.doi.org/10.22452/ris.vol6no1.4.

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Hiyal is defined as the ability of someone to seek solution to some difficulties and to achieve certain goals. Currently, hiyal is applied widely especially in muamalat activity related to Syariah law. For example, in offering Islamic banking product, tawarruq contract that is claimed as one form of hiyal is applied in Islamic banking product. However, the use of tawaruq contract is still debated among Muslim scholars. The difference is clearly seen through reolution issued by organization related to Islamic finance. For instance, the organization Majma’ al-Fiqh al-Islami does not allow tawarruq al-munazzam contract to be applied in banking product, meanwhile Accounting and Auditing Organisation for Islamic Finance Institutions (AAOIFI) allow it. Therefore, this study analyse the elements of hiyal contained in deposit products based on tawarruq in Islamic banking. To achieve the objective, researchers utilised the library research by referring to related literature. The qualitative data were subsequently analyse using content analysis method descriptively. Research finding implies that there are several Syariah issues concerning hiyal in pre-arrangement practice, dual-agency, commodities and customer deposit holding by Islamic banking institutions before tawarruq transaction is done. Hence, industry player in the Islamic Banking sector should direct the attention to these issues in order to preserve the reputation of Syariah-based banking.

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Kazi, Mohammed Imran. "Islamic Banking, A Potential Banking System for India." Shanlax International Journal of Arts, Science and Humanities 8, S1-Feb (February 6, 2021): 196–201. http://dx.doi.org/10.34293/sijash.v8is1-feb.3952.

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Islamic banking is one of the fastest developing banking systems in the financial sector, with vast opportunities worldwide. Islamic banking operates by focussing on complete transparency, ethical investment avenues, co-operative businesses, risk sharing that attract not only the followers of Islam but people from other faiths also. Considering the growth Internationally–Islamic banking has become one of the fastest-growing segments in the International markets as well as Capital markets. With around 195 million Muslims approximately, India’s Muslim population is about the world’s third-largest and the world’s largest Muslim-minority population. India is home to 10.3% of the world’s Muslim population. Islamic banking system operates strictly by the Shariah laws which prohibit collection or payment of Interest, known as “Riba”. The Islamic banking system also prohibits investments in businesses or ventures that are considered Unlawful or Haraam. Risk bearing is one of the most basic principles based on which the Islamic banking system works, which relates to trading rather than risk transfer as in the case of conventional banking. The research papers aim at explaining the services of Islamic banking and various principles of Islamic banking. The research also intends to put forward the benefits and drawbacks of Islamic banking in the Indian context.

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Kunhibava, Sherin. "Islamic Banking in Malaysia†." International Journal of Legal Information 40, no. 1-2 (2012): 191–201. http://dx.doi.org/10.1017/s0731126500006478.

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AbstractIslamic banking is the conduct of banking according to Shariah or Islamic law. Statistically Islamic banking has had phenomenal growth, according to the Asian Banker Research Group, the world's 100 largest Islamic banks have set an annual asset growth rate of 26.7% and the global Islamic finance industry is experiencing an average growth of 15-20% annually1. Recently the Prime Minister of Malaysia commented that Malaysia has been maintaining its leadership in Islamic banking and finance for over three decades2. As an International leader in Islamic banking, it would be interesting to explore the development of Islamic banking in Malaysia. This will be the objective of this paper. This paper will focus on the historical development of Islamic banking in Malaysia, from the creation of the Haj Pilgrim's Fund Board in the 1960s to the current Islamic banking scene of 17 local Islamic banks and five International Islamic banks in operation. This paper will also explore the unique regulatory and governance framework of Islamic banking in Malaysia, by touching on the Islamic banking Act 1983, the Central Bank of Malaysia Act 2009, the Banking and Financial Institutions Act 1989 and the Shariah Governance Framework introduced in 2011 by the Central Bank of Malaysia. This paper will also briefly introduce how Islamic banking works.

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33

Agriyanto, Ratno, Ali Murtadho, Nasrul Fahmi Zaki Fuadi, Muhammad Saifullah, Siti Mujibatun, and Abdulhamid Ali Abukil. "Stagnation Of Islamic Banking In Indonesia: Factors And Solutions." International Journal of Islamic Business and Economics (IJIBEC) 7, no. 1 (May 31, 2023): 13–24. http://dx.doi.org/10.28918/ijibec.v7i1.6923.

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The purpose of this study is to reveal the factors and solutions to the stagnation of Islamic banking. Data were gathered for this qualitative study through observation, interviews, and documentation studies. The study's findings demonstrate that the growth of Islamic banks has slowed, as evidenced by their low market share, declining financing deposit ratio, and declining return on assets. The expansion of the Islamic Banking staff network and offices has also slowed down. Islamic banking's initial reasons for stagnation include its subpar performance in carrying out social tasks, specifically the collecting and distribution of cash. The second requirement is the capacity to apply Sharia principles to every banking activity. The three Arabic term labels on the goods offered by Islamic Banking continue to cause confusion in the community. Fourth, judicial disputes unrelated to banking include entities and people associated with Sharia designations, which have an effect on public confidence. This research provides input to Islamic banks to prioritize social functions, the collection and distribution of zakat, infaq, alms; apply sharia principles; Indonesianize arabic terms.

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Zainal, Veithzal Rivai, Djoko Setyo Widodo, and Iwan Kurniawan Subagja. "Indonesia Islamic Banking Readiness in Facing the ASEAN Economic Community, in Terms of Islamic Banking Disclosure and Performance Indices." Journal of Economics and Management Sciences 2, no. 2 (May 21, 2019): p25. http://dx.doi.org/10.30560/jems.v2n2p25.

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This research is aimed to analyze the level of openness of Indonesia Islamic Banking which is viewed from Islamic Banking Disclosure Index based on Sharia Compliance Indicator, Corporate Governance Indicator and Social/Environment Indicator. This research is used the quantitative and qualitative methods. The use of a quantitative method in this research looks at the evaluation of Islamic Banking Performance Index, and the use of the qualitative method in this research looks at the evaluation of Islamic Banking Disclosure Index. The result of research showed Islamic Banking Disclosure Index of Indonesia Islamic Banking higher than ASEAN Islamic Banking. The average of Islamic Banking Disclosure Index of Indonesia Islamic Banking has amounted 82.71%, higher than ASEAN that is amounted 52.40%. Based on the analysis of Islamic Banking Disclosure Index is concluded that Indonesia Islamic Banking more open to revealing the information/publication related to Sharia Compliance Indicator, Corporate Governance Indicator and Social/Environment Indicator and Islamic Banking Performance Index.

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Darussalam, Andi Zulfikar, Bambang Tutuko, Ahmad Dahlan, Ahmad Hudaifah, and Andi Darussalam Tajang. "ISLAMIC FINANCIAL TECHNOLOGY TOWARDS THE ADVANCEMENT OF ISLAMIC BANKING IN INDONESIA." NISBAH: JURNAL PERBANKAN SYARIAH 4, no. 2 (January 11, 2019): 171. http://dx.doi.org/10.30997/jn.v4i2.1552.

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Responding to the digital economy in the era of industrial revolution 4.0, the quality of sharia banking services in Indonesia is estimated and expected to increase significantly, in order to reach all levels of society, especially for people who live in the 3T area (terdepan/frontier, terluar/outermost, and terpencil/isolated). However, currently the quality of sharia banking services in Indonesia is not yet satisfactory, especially by people living in the 3T area. this research, trying to answer the challenge through a SWOT analysis of the application of financial technology policies in Islamic banks, with the hope of the quality of Islamic banking services can be improved and felt by all levels of Indonesian society and banking players can quickly understand and act. The management of Islamic banking management functions appropriately is based on an attitude of fear of Allah SWT, in the context of managing internal and external assets that include banking activities in a holistic manner. Thus, this study aims to analyze more deeply the strengths, weaknesses, opportunities, and threats (SWOT) of the application of Islamic banking financial technology (mobile banking) in Indonesia, the results showed a significant achievement compared to the previous year, even though in the global context, there were still many breakthroughs needed so that the 3T community could utilize optimal Islamic banking services

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Dhanda, Upasana, and Monika Sehrawat. "ISLAMIC BANKING IN INDIA: AN ALTERNATIVE BANKING SYSTEM." International Journal of Research -GRANTHAALAYAH 3, no. 12 (December 31, 2015): 171–80. http://dx.doi.org/10.29121/granthaalayah.v3.i12.2015.2902.

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The Banking system in India and all over the world is based on the interest system. Interest bearing money is almost like the law of nature where money generates money. However, an alternative banking system called Islamic banking which prohibits charging of interest and is based on profit/loss sharing system became popular in many countries. Global Islamic banking assets attained compounded annual growth rate (CAGR) of around 17% from 2009 to 2013 according to the World Islamic Banking Competitiveness Report 2014-2015. The Indian Banking system has undergone many changes in the recent past with deregulation of banking system paving way for new banks in India. However, Islamic banking which has emerged as a global phenomenon lately has not evolved as a full-fledged system in India though is it operative through the NBFC route. The research paper tries to explain the concept of Islamic banking and discusses the various financial products offered by the Islamic banks. It weighs the various pros and cons of Islamic banking in India. SWOT analysis and Porter’s Five Forces Model are used to provide a thorough analysis of feasibility and scope of Islamic banking in India. The paper reveals that India has a great potential for Islamic banking provided necessary changes in the regulations and guidelines are made to evolve it has an alternative system of banking. The law makers should view it from an economic point of view rather than a religious view for its successful implementation and for the welfare and upliftment of financially excluded sections of society that do not participate in conventional banking due to their religious beliefs.

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Gultom, Mardia Shintia Devi, and Mustapa Khamal Rokan. "Problematika Perbankan Syariah: Solusi dan Strategi Digitaliasasi dalam Meningkatkan Kualitas Produk dan Layanan Perbankan di Bank Sumut Kantor Cabang Syariah Medan." ALEXANDRIA (Journal of Economics, Business, & Entrepreneurship) 3, no. 1 (April 30, 2022): 14–20. http://dx.doi.org/10.29303/alexandria.v3i1.175.

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The purpose of this research is to find out appropriate strategies through the digitization of products and services in order to improve the quality of Islamic banking and be better known by the wider community. The aspects analyzed are islamic banking problems. The synthesis described is the solution and strategy of developing Islamic banking through the role of digitalization in improving the quality of Islamic banking products and services. Among the development strategies of Bank Sumut Syariah Sharia Branch Office Medan, namely through payment and purchasement services and services, SUMUT Mobile, ATM Services, E-Martabe Cards, Strengthening the digitization system to improve the efficiency of Islamic banking services, strengthening human resources in improving the innovation of Islamic banking products, in addition, among the management of Islamic banking development through the use of information digitization is very important so that the existence of Islamic banking is very important so that the existence of Islamic banking is very important so that the existence of Islamic banking is very important so that the existence of Islamic banking is very important so that the existence of Islamic banking is very important so that the existence of Islamic banking the higher so that people's interest in using Islamic banking services and services is increasing

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Alowd, Jehad, and Astede Wodie. "ISLAMIC BANKING IN THE WEST : THE NEED FOR ISLAMIC BANKING IN THE UK." Indonesian Management and Accounting Research 12, no. 1 (January 7, 2013): 11. http://dx.doi.org/10.25105/imar.v12i1.1172.

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The Islamic banking system has gained momentum worldwide. The last two decades have witnessed the emergence of Islamic banking as a viable banking system. This study is designed to investigate the awareness, needs, and motives of Muslims towards Islamic Banking in the UK. The objectives of the study are as follow; to find out the motives and needs of Muslims in the UK towards Islamic banking, to test Muslim's attitudes towards some of the principles of Islamic banking, and to find out the level of awareness in Muslim people in the UK about Islamic banking terms. A sample 300 respondents took place in this study. The study shows that Muslims in the UK were not aware of the basic Islamic financial terms and principles. The results showed the interest of Muslims in the UK to use Islamic banking; mainly their decisions were based on religious purposes. Nevertheless, Islamic banking is growing and the services available now will be expanded in the near future Keywords: Islamic Banking, UK, motives, awareness.

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Nesneri, Yessi, Irdayanti Irdayanti, Anna Nurlita, and Aras Aira. "EDUKASI PERBANKAN SYARIAH KEPADA GENERASI ZILENIAL." COMMUNITY SERVICE JOURNAL OF ECONOMICS EDUCATION 2, no. 1 (June 27, 2023): 23. http://dx.doi.org/10.24014/csjee.v2i1.22728.

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Islamic banking is one of the Islamic financial services that has an important role in driving the pace of the economy. Islamic banking education for the zilenial generation aims to increase knowledge about Islamic banking, especially the zilenial generation who think that Islamic banking is only for adults. The method of implementing this activity uses the Participatory Action Research (PAR) method. The results of this activity indicate that there has been an increase in knowledge about Islamic banking among the educational participants and many are interested in using Islamic banking in everyday financial transactions.Keywords: Islamic Banking, Islamic Banking Education, Zilenial Generation

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Zolota, Aida. "PREJUDICES ABOUT ISLAMIC BANKING." Knowledge International Journal 28, no. 5 (December 10, 2018): 1633–39. http://dx.doi.org/10.35120/kij28051633a.

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Islamic banking has been intensively developed over the past fifty years, although Islam has existed since the 7th century. It is a banking model that operates in accordance with Sharia regulations. Islamic banks, globally, have a growing share of assets and more and more clients. They operate in Muslim-majority countries, but also in non-Muslim Majority countries. It is well-known (and most often confusing to people who do not know enough about the way these banks operate) that Islamic banks are strictly forbidden to charge interest, however, doing business in accordance with Sharia regulations has some other specificities, but also some other prohibitions. In spite of obstacles and prejudices, Islamic banking is intensively developing. Some of the most famous products/services of Islamic banks are: musharaka, mudaraba, murabaha and ijara. Bearing in mind the intensive development of Islamic banking and finance, the need for global reporting on the situation and developments in this area has arisen. Such a report has been published by the Islamic Bankers Association since 2010. The report is named Global Report on Islamic Finance (GIFR) and is published annually. Every year, the report has a specific topic that is in the focus of the report and the current information on the situation and prospects of Islamic banking and finance. What progress has been made in the development of Islamic banking and finance, and what is the current situation and role of Islamic banking and finance today, perhaps the best shows the topic that is in the focus of the GIFR 2018, which is: Global Islamic Economy and Islamic Finance. There are also so-called Islamic Indices. During the last global financial crisis, banks operating in accordance with Islamic regulations (sharia) have shown better resilience than conventional banks, and because of that they attracted the attention of the global financial community. However, the prejudices about Islamic banks and Islamic banking are still present. This was also confirmed by the research done in Bosnia and Herzegovina. The subject of this paper is prejudices about Islamic banking, and the aim of the paper is to explain the basics of Islamic banking and point out the prejudices that exist about Islamic banking in Bosnia and Herzegovina. Business in accordance with Sharia regulations (banking products / services) has been present in Bosnia and Herzegovina for 15 years. A simple random sample was selected for the survey, and the data was collected through a questionnaire. The results of the survey show that the population is still insufficiently educated about Islamic banking and that there are prejudices.

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Amini, Seyed Javad, and Aliasghar Tahani. "Ethics in Islamic Banking." Asian Journal of Research in Banking and Finance 6, no. 3 (2016): 95. http://dx.doi.org/10.5958/2249-7323.2016.00017.1.

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Anwar, Muhammad. "Reorganization of Islamic Banking." American Journal of Islam and Society 4, no. 2 (December 1, 1987): 295–304. http://dx.doi.org/10.35632/ajis.v4i2.2864.

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IntroductionTraditional banking is rejected by Islamic scholars mainly because of interest.Interest-bearing banking is supposedly being replaced by profit-sharingbanking organized on the basis of two-tier mudambu. Seigniorage (differencebetween face value and intrinsic value of money) resulting from expansionin demand deposits will continue accruing to the interest-free banking system.Islamic economists consider it unjust to leave the seigniorage in the handsof private banks.Money experts feel strongly that the seigniorage should be transfered tosociety by financing welfare projects. A dual banking scheme is proposedhere that will accomplish this task and contribute towards achievement of someother socio-economic goals of an Islamic society.The major role of banlung for an economy is presented in section I. Interestfreebanlung is outlined in section II. Dual banlung scheme, with its justificationand socio-economic implications, is proposed in the final section.I. General Role of BankingEconomists classify all economic agents into households, business firms,and government. An economic dgent must operate within its budget constraint.The budget of an economic unit could be balanced, in deficit, or insurplus for a given period depending on, respectively, whether its incomematches its expenditures, income exceeds its expenditures, or expendituresexceed its income. Savings from the surplus economic units (SEU) are transferredto the deficit economic units (DEU)in order to satisfy current investmentand consumption needs of DEUs and increase incomes of SEUs for the ensuing ...

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Wilson, Rodney. "Islamic Banking in Jordan." Arab Law Quarterly 2, no. 3 (1987): 207–29. http://dx.doi.org/10.1163/157302587x00282.

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Alsaifi, Khaled. "Islamic or Conventional Banking." International Journal of Finance & Banking Studies (2147-4486) 13, no. 4 (November 12, 2024): 70–80. http://dx.doi.org/10.20525/ijfbs.v13i4.3771.

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Purpose: The purpose of this research study is to examine the banking preferences of Kuwaiti university students, their preferences between Islamic and conventional, the reasons supporting their choice and, as a measure of satisfaction, the likelihood of them recommending their bank to their friends and family. Design/methodology/approach: We conduct a short survey among undergraduates using a 4-item paper questionnaire physically distributed and collected at a Kuwaiti business school. The large response (n= 503) is analysed and descriptive statistics used to present the results Findings: Results indicate a majority prefer Islamic banking and that the main reason for this is their religion. Those students who opted for conventional banks gave social reasons such as recommendation for their choice. A higher level of satisfaction was recorded for Islamic banking customers. We conclude that Islamic banks have managed to match their ethical and religious appeal with the delivery of efficient and convenient banking services that are valued by the student segment. Practical Implications: Our results are of interest to those offering retail banking services in binary markets where conventional banks compete with Islamic banks in addition to researchers in this domain. For Islamic banks, the significance of maintaining a strong reputation with the underpinning of robust Shariah principles is emphasized. Originality: The paper contributes fresh understanding to the acceptance of and satisfaction with Islamic banks and their products and services among a strategically important segment. It provides evidence suggesting a bright future for Islamic banking in Kuwait and the wider Gulf region.

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Masih, Mansur. "Islamic Finance and Banking." Emerging Markets Finance and Trade 53, no. 7 (July 3, 2017): 1455–57. http://dx.doi.org/10.1080/1540496x.2017.1361650.

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Khan, Shujaat A. "Islamic Banking in Pakistan." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 576–78. http://dx.doi.org/10.35632/ajis.v12i4.2363.

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The book under review is a revised edition of Muhammad AkramKhan's Islamic Banking in Pakistan. In this slender yet eloquent volumethe author, who has many other published works in the field of Islamiceconomics and finance to his credit, examines a cornerstone of governmentpolicy during the early 1980s: the Islamization of banking inPakistan. He gives a candid and coherent account of this major development and asserts that it failed because of the lukewarm attitudes of theadministration and political leadership as well as because of the pervertedoutlook of the bureaucrats, elites, and bankers. In the final analysis, hesuggests some concrete measures that are designed to help policy makersand strategists in reconstructing the financial institutions within the frameworkof Islamic laws. The subject matter of this book has been dividedinto six chapters, which are preceded by Muzaffar Hussain's preface andfollowed by concluding remarks, endnotes, an exhaustive bibliography,and an index.In chapter one, Akram provides an historical overview of the processof Islamization of banking, makes some important observations, anddraws logical conclusions. He points out that the Council of IslamicIdeology, a constitutional body consisting of scholars of all shades andschools of thought, categorically prohibited interest (riba) in all of itsvarious forms. However, no sincere effort was ever made by the governmentto eliminate interest and to build an interest-free economy. Theprocess of Islamization, which was initiated in the early 1980s andslowed down during the latter part of the decade, finally came to a completehalt in early 1992. The government, instead of invigorating theIslamization process, filed an appeal in the Supreme Court against theShari'ah Court's decision calling for the abolition of all interest-basedactivities by June 1992.In chapter two, the author goes to the roots of the problem andshows that a lack of political will was the single most important factorcausing the systematic failure of this experiment in Pakistan. He showsthe futility of inconsistent policies and inappropriate strategies pursuedby the State Bank of Pakistan, such as allowing banks to continueinterest-based operations side by side with interest-free activities.Given freedom of choice, banks and other financial institutions showeda much higher interest in such interest-based financing techniques asmark-up and buy-back agreements and little or no interest in suchmodes of finance as musharakah, mudarabah, and ijarah, all of whichare based on Islamic principles associated with profit-loss sharing. Heobserves that the situation was aggravated further when the governmentexcluded the management of public finance from the jurisdictionof the Shari‘ah court and continued its own interest-based activities asusual ...

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Albanna, Hasan. "vulnerability of islamic banking." Global Review of Islamic Economics and Business 5, no. 2 (December 7, 2017): 094. http://dx.doi.org/10.14421/grieb.2017.052-03.

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The recent global financial crisis has renewed the focus on the resistance of Islamic banks in order to confront the crisis. While several empirical studies show that Islamic banks have no resist from the crisis. thus, Islamic banks run their business side by side with their counterpart and play the game under the same umbrella and the rules of game. In case of Indonesia, which implement dual banking system, Islamic banks have potential to be effected by the variables of conventional banks. Which mean, this condition led the Islamic banks have the vulnerable spot in economic life. This paper aim to examine the stability of Islamic banks and to discern dynamic behavior of Islamic banks to the macroeconomic variables such as GDP, inflation rate, exchange rate and interest rate. the measure of stability of Islamic banks formulated as z-score. Then, We use VAR/VECM analysis in order to see the dynamic behavior and the vulnerability of Islamic banks. the paper found several findings, first, during the global financial crisis, Islamic banks more stable than the conventional banks, while after the global financial crisis conventional banks tend to be more stable than Islamic banks. Second, From the IRF test display that Islamic banks react sensitively to the shock of interest rate. however, Islamic banks prohibit the practice of interest rate. even though, in practical reason, Islamic bank use interest rate as benchmarking to determine the price. This condition put the Islamic Banks in vulnerable condition. Third, the FEVD test showed that the stability of Islamic banks mostly contribute by its own stability then followed by GDP, interest rate, exchange rate and Inflation. At the seventh period the stability of Islamic banks mostly contribute by its stability then followed by Inflation rate, GDP, exchange rate and interest rate.

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Abedifar, Pejman, Philip Molyneux, and Amine Tarazi. "Risk in Islamic Banking*." Review of Finance 17, no. 6 (January 10, 2013): 2035–96. http://dx.doi.org/10.1093/rof/rfs041.

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Ahmed, Shaghil. "Islamic banking and finance." Journal of Monetary Economics 24, no. 1 (July 1989): 157–67. http://dx.doi.org/10.1016/0304-3932(89)90023-8.

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Abubakar, Abbas Said, and Dr Josiah Aduda. "ISLAMIC BANKING AND INVESTMENT FINANCING: A CASE OF ISLAMIC BANKING IN KENYA." International Journal of Finance 2, no. 1 (January 23, 2017): 66. http://dx.doi.org/10.47941/ijf.42.

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Purpose: The purpose of this study was to establish the effect of Islamic banking on investment financing in Islamic banks in Kenya.Methodology: This study employed descriptive survey design. The population of this research consisted of 8 commercial banks offering Shariah compliant products. The study used secondary data for the period 2009 to 2012. Data was analyzed using Statistical Package for Social Sciences (SPSS) and results were presented in frequency tables and figures. The data was then analyzed in terms of descriptive statistics like frequencies, means and percentages.Results: The study findings indicated that there were various Islamic banking products that Islamic banks used to finance their investments. This included motor vehicle financing, mortgage financing, asset financing, real estate financing, trade financing and SME financing. The study also indicated that there were various modes of financing used by Islamic banking such as profit and loss sharing, Ijara and murahaba. Regression results revealed that motor vehicle financing was statistically significant in explaining loans advanced to customers in Islamic banks. However mortgage financing, asset financing, real estate financing, trade financing and SME financing were not statistically significant in explaining loans advanced to customers in Islamic banks but they were positively correlated.Unique contribution to theory, practice and policy: The study recommends that the management of the banks to get well equipped and competent employees on Islamic banking products as most Islamic banks are currently managed by people who have been educated and trained in the conventional banking system. Thus, more time may be required for the unique characteristics of Islamic financial instruments to be completely accepted and understood by both bank personnel and customers. It is also recommended that the terms and conditions of acquiring a loan be made more appealing and considerate for more investors to approach the banks for assistance as the Shari`ah restricts the type of businesses for which Islamic banks can provide financing.

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