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Understanding Islamic Finance - Doha Academy of Tertiary Studies

Understanding Islamic Finance - Doha Academy of Tertiary Studies

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468 <strong>Understanding</strong> <strong>Islamic</strong> <strong>Finance</strong>The stakeholders must have the knowledge that all <strong>Islamic</strong> modes have potential fordevelopment. Shirkah-based (PLS) modes that provide the much-needed risk-related fundsfor development <strong>of</strong> trade, business and industry can be used for short-, medium- and longtermproject financing, import financing, preshipment export financing, working capitalfinancing and financing <strong>of</strong> most single transactions. The institution <strong>of</strong> Mudarabah servesas a basis <strong>of</strong> business to be conducted by combining funds and the expertise <strong>of</strong> differentgroups <strong>of</strong> people. Mudarabah Sukuk can be issued to mobilize funds and strengthen tradingand industrial activities. SPVs can manage such assets and conduct business for their benefitand that <strong>of</strong> the Sukuk holders. This could generate higher rates <strong>of</strong> return for the investorsrelative to the return realizable on any interest-based investment, as discussed in Chapter 12.In the case <strong>of</strong> big projects, IFIs may form consortia to issue certificates to the publicfor subscription. Similarly, they can carry out work on infrastructure and socio-economicprojects in coordination and partnership with engineering firms.The non-PLS techniques not only complement the PLS modes but also provide flexibility<strong>of</strong> choice to meet the needs <strong>of</strong> different sectors and economic agents in society. Murabaha,with less risk, has several advantages vis-à-vis other techniques and can be helpful inmeeting the needs <strong>of</strong> risk-averse investors, employment generation and alleviation <strong>of</strong> poverty.Leasing is very much conducive to the formation <strong>of</strong> fixed assets and medium- and long-terminvestments. Salam has a large potential in financing productive activities in crucial sectors,particularly agriculture, agro-based industries and the rural economy as a whole. To realizethis potential, IFIs could organize a forward commodity trade market on the basis <strong>of</strong> Salam.This would provide not only a nonspeculative forward market for resource mobilization andinvestment, but would also be a powerful vehicle for rural development.On the basis <strong>of</strong> the above, it can be said that supply <strong>of</strong> and demand for investment capitalwould continue in an interest-free scenario with the additional benefit <strong>of</strong> a larger supply <strong>of</strong>risk-related capital, more efficient allocation <strong>of</strong> resources and an active role <strong>of</strong> banks andfinancial institutions, as required in the asset-based <strong>Islamic</strong> discipline <strong>of</strong> finance. This couldbe helpful in achieving the objective <strong>of</strong> development with distributive justice by increasingthe supply <strong>of</strong> risk capital in the economy, facilitating capital formation and growth <strong>of</strong> fixedassets and real sector business activities.But a point <strong>of</strong> concern in this regard is that <strong>Islamic</strong> banks are obliged to work with anumber <strong>of</strong> limitations and constraints, most important among which is competition with themainstream banks. They have to use the same benchmarks and apply charges comparablewith the main conventional market. As such, it may take more effort and relatively a muchlonger time to achieve visible socio-economic results.As regards points 3 and 4 above, the moral dimension is the main ingredient <strong>of</strong> <strong>Islamic</strong>banking and finance. IFIs may implement a code <strong>of</strong> conduct reflecting <strong>Islamic</strong> values andprinciples, strictly ensuring that it is demonstrated in the management procedures, operationsand overall behaviour <strong>of</strong> their incumbents (see the AAOIFI’s Code <strong>of</strong> Ethics). This isparticularly relevant in Muslim majority areas, where <strong>Islamic</strong> culture has a deep bearing onthe approaches and ideas <strong>of</strong> the masses. <strong>Islamic</strong> banking is one aspect <strong>of</strong> an <strong>Islamic</strong> way <strong>of</strong>life and if an <strong>Islamic</strong> banker is involved in any unethical or prohibited practices, it couldundermine the integrity and credibility <strong>of</strong> the system. Therefore, ensuring good governanceby IFIs on the basis <strong>of</strong> <strong>Islamic</strong> behavioural principles and moral and business ethics is a bigchallenge for the integrity and long-term health <strong>of</strong> IFIs.The ultimate objective in this regard should be to provide the best services at competitiverates and to strike a balance between the interests <strong>of</strong> the shareholders and those <strong>of</strong> the

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