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Islamic Banks’ Risks: It’s Rating Methodology and Shariah Assessment Solutions 伊斯兰银行的风险:评级方法和伊斯兰教法评估解决方案
Pub Date : 2016-01-01 DOI: 10.15640/JIBF.V4N2A7
Rafisah Mat Radzi, K. T. Lonik
The remarkable worldwide development of the Islamic finance industry and Islamic capital market has resulted in industry players demanding that Islamic banks be rated. Ratings will help them to assess whether a firm is utilizing the funds entrusted to it with due care, by providing indications of good performance so that informed decisions can be made. Since Islamic finance is recognized as being fundamentally different from conventional finance, a rating methodology is needed; one that can capture the unique dimensions of Islamic banks, in particular Shariah (Islamic law) risk. Therefore, this study will examine to what extent credit rating agencies, in particular standard and poor’s, Fitch and Moody’s differ in evaluating the creditworthiness of conventional and Islamic banks. Owing to Islamic banks’ operations needing to comply with Shariah law, this study will further investigate the way to assess Shariah compliance from the perspective of Shariah scholars and practitioners. The research on ratings not only helps boost investor confidence in the Islamic finance industry, but also leads to a better understanding of the concept. This is despite the different methods adopted by the agencies concerned.
伊斯兰金融业和伊斯兰资本市场在世界范围内的显著发展导致业内人士要求对伊斯兰银行进行评级。评级将通过提供业绩良好的迹象,帮助他们评估一家公司是否在适当谨慎地利用委托给它的资金,以便做出明智的决定。由于伊斯兰金融被认为与传统金融有着根本的不同,因此需要一种评级方法;它可以捕捉到伊斯兰银行的独特维度,特别是伊斯兰教法风险。因此,本研究将考察信用评级机构,特别是标准普尔、惠誉和穆迪在评估传统银行和伊斯兰银行的信用价值方面的差异。由于伊斯兰银行的经营需要遵守伊斯兰教法,本研究将进一步从伊斯兰教法学者和从业者的角度探讨如何评估伊斯兰教法合规。对评级的研究不仅有助于提高投资者对伊斯兰金融行业的信心,而且有助于更好地理解这一概念。尽管有关机构采取了不同的方法。
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引用次数: 18
Islamic Banks, Conventional banks and Subprime Crisis: Empirical Evidence by Using DEA Approach 伊斯兰银行、传统银行与次贷危机:基于DEA方法的经验证据
Pub Date : 2016-01-01 DOI: 10.15640/jibf.v4n1a2
Amine Nafla, Amine Hammas
The bad trails left by the financial crisis led many researchers to propose an adequate remedy to ensure financial stability. It is integrated in this framework paper from which we will be testing the resistance of the Islamic bank before, during, and after the period of the subprime crisis (2003-2012). To find out if Islamic finance is a real driver of financial stability, by making a comparison between the two industries, we will use the Data envelopment analysis method (DEA) by integrating a new input "Interest expense". The results do not confirm totally on one of the previous works, nor reject them, since they support the work who says that Islamic banks have kept their stability during the crisis. But those results did not agree that conventional banks are affected by the subprime crisis.
金融危机留下的不良影响促使许多研究人员提出了确保金融稳定的适当补救措施。它被整合在这个框架文件中,我们将从这个框架文件中测试伊斯兰银行在次贷危机(2003-2012)之前、期间和之后的抵抗力。为了确定伊斯兰金融是否是金融稳定的真正驱动力,通过对两个行业进行比较,我们将使用数据包络分析方法(DEA),通过整合一个新的输入“利息费用”。这些结果并没有完全证实之前的任何一项研究,也没有否定它们,因为它们支持了伊斯兰银行在危机期间保持稳定的研究。但这些结果并不表明传统银行受到次贷危机的影响。
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引用次数: 6
The Mudharib’s Legal Responsibility for the Business Risk in Mudharabah Mudharabah邦商业风险的法律责任
Pub Date : 2016-01-01 DOI: 10.15640/JIBF.V4N1A3
Hendy Herijanto
Mudharib or the entrepreneur can take the opportunity to report a lower profit or loss due to business risk. This reason allows him to be freed from the legal responsibility. Consequently, shahibul mal or the financier has to absorb the loss. This paper attempts to find a solution to overcome this moral hazard. This paper employs the components of the Business Judgment Rule (BJR) that analysed to compare them with the related stipulations in the Islamic law. The finding concludes that in light of the fiduciary relationship, mudharib must fulfill the fiduciary duties being equal to the concepts of tabayyun and amanah in Islam. Based on freedom of contract, the parties can agree to insert the clauses to specify such legal duties in the contract. His legal responsibility can be determined, if mudharib has made an effort to mitigate the business risk, and taking no financial benefit behind the loss. This can serve as a solution to use mudharabah contact more frequently.
Mudharib或企业家可以借此机会报告由于商业风险导致的较低利润或亏损。这个理由使他免于承担法律责任。因此,shahibul或金融家必须承担损失。本文试图找到克服这种道德风险的解决方案。本文运用所分析的商业判断规则的组成部分,将其与伊斯兰教法中的相关规定进行比较。这一发现的结论是,鉴于信义关系,mudharib必须履行信义义务等同于伊斯兰教中的tabayyun和amanah概念。在合同自由的基础上,当事人可以约定在合同中加入具体规定这种法律义务的条款。他的法律责任可以确定,如果mudharib已经努力减轻业务风险,并且没有在损失背后获得经济利益。这可以作为更频繁地使用mudharabah联系的解决方案。
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引用次数: 0
Shari’ah Corporate Governance Structure of Malaysian Islamic Banking and Finance: The Traces of Shura 马来西亚伊斯兰银行和金融的沙里亚公司治理结构:修罗的痕迹
Pub Date : 2015-06-01 DOI: 10.15640/JIBF.V3N1A3
N. Zain, Izyan Farhana Binti Zulkarnain, Rusni Hassan
Shari’ah Governance Framework for Islamic Financial Institutions 2010 or SGFI was introduced as an effort to establish and enhance the corporate governance structure which is in line with the requirements of Shari’ah. Opposite from the conventional corporate governance, the Shari’ah corporate governance has distinguished features where the priority is to fulfil the Shari’ah-compliant characteristics. By referring into the application of Shari’ah governance structure as operated within Malaysian Islamic banking and finance institutions, uniquely, there are traces of Shura concept where it is significant in achieving the objectives of Shari’ah corporate governance. This article explores the essence of Shari’ah corporate governance structure of Islamic banking and finance, the traces of concept of Shura and the relevancy of Shura in achieving the Shari’ah corporate governance in Malaysia.
2010年伊斯兰金融机构伊斯兰教法治理框架(SGFI)的出台是为了建立和加强符合伊斯兰教法要求的公司治理结构。与传统的公司治理不同,伊斯兰教公司治理具有显著的特点,其优先考虑的是实现符合伊斯兰教法的特征。通过参考伊斯兰教治理结构在马来西亚伊斯兰银行和金融机构中运作的应用,独特地,有修罗概念的痕迹,它在实现伊斯兰教公司治理目标方面具有重要意义。本文探讨了伊斯兰银行和金融的伊斯兰教公司治理结构的本质、修罗概念的痕迹以及修罗在马来西亚实现伊斯兰教公司治理中的相关性。
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引用次数: 9
Proposal for the Dubai World Islamic Finance Arbitration Tribunal (DWIFAC) and Jurisprudence Office (DWIFACJO) as the Dispute Resolution Mechanism and Center for the Islamic Finance Industry 建议迪拜世界伊斯兰金融仲裁法庭(DWIFAC)和法理办公室(DWIFACJO)作为争议解决机制和伊斯兰金融业中心
Pub Date : 2014-01-01 DOI: 10.15640/JIBF.V2N2A2
C. Paldi
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引用次数: 1
Regulatory and legislative landscape for Islamic financial institutions: the case of Italy 伊斯兰金融机构的监管和立法环境:以意大利为例
Pub Date : 2014-01-01 DOI: 10.15640/JIBF.V2N2A4
G. Gimigliano
The paper examines the regulatory accommodation process of Shari’a-compliant financial institutions within the Italian legal framework.The paper is divided into four sections. The first two sections adopt a business-based approach drawinga comparison between the Islamic and the Italian banking models in terms of institutional and functional requirements. The third section suggests that Shari’a rules and, as a result, Shari’a-compliant financial operations, represent a cultural phenomenon, where “cultural” means that Islamic finance is a set of ways of thinking and behaving which every Muslim endorses step by steps thanks to the educational process.In the conclusions it is argued that the Italian legal system poses no formal hurdles to the accommodation of Islamic financial entities.
本文考察了意大利法律框架内符合伊斯兰教法的金融机构的监管调节过程。本文共分为四个部分。前两部分采用了基于业务的方法,从制度和功能要求的角度比较了伊斯兰银行和意大利银行模式。第三部分表明,伊斯兰教法的规则,以及因此而产生的符合伊斯兰教法的金融运作,代表了一种文化现象,其中“文化”意味着伊斯兰金融是一套思维和行为方式,由于教育过程,每个穆斯林都逐步赞同。结论认为,意大利的法律制度没有对接纳伊斯兰金融实体构成正式障碍。
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引用次数: 2
Socio-Ethical Dimensions of Islamic Economy and Issue of Modern Interestand RIBA: An Analysis in the Light of the Economy of the Muslim World 伊斯兰经济的社会伦理维度与现代利益问题——以穆斯林世界经济为视角的分析
Pub Date : 2014-01-01 DOI: 10.15640/JIBF.V2N2A3
Naseem Razi
This article analysis the issue of riba and capitalist banking interest in the light of the ethics of Islamic economics. It provides that many of the Muslim countries are Under Developing and dependent upon interest-based foreign aid for their survival. In this context, it seems impossible to establish an economy on the basis of zero rate-interest. In the light of the historical and contextual development of riba and capitalist interest it reveals that both have a different background. The former was a way of exploitation of the poor segment of society while the later was legalized to help poor segment of the society, to control the fluctuation of monetary value, to ensure capital growth and above all has become an unavoidable element of contemporary economic transactions. Hence, this article suggests that the contemporary mode of capitalist interest should be declared permissible by way of well recognized interpretive principles of necessity which means that necessity makes a prohibited thing permissible (al-darurat tubihu al-mahzurat) and public interest.
本文从伊斯兰经济学伦理的角度分析了利巴与资本主义银行利益的问题。它规定,许多穆斯林国家处于发展中状态,依赖以利益为基础的外国援助来生存。在这种背景下,似乎不可能建立一个以零利率为基础的经济。从利巴和资本主义利益的历史和语境发展来看,两者有着不同的背景。前者是剥削社会贫困阶层的一种方式,而后者被合法化,以帮助社会贫困阶层,控制货币价值的波动,确保资本的增长,最重要的是已成为当代经济交易中不可避免的因素。因此,本文建议,当代资本主义利益模式应该通过公认的必然性解释原则来宣布是允许的,这意味着必然性使被禁止的事情成为允许的(al-darurat tubihu al-mahzurat)和公共利益。
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引用次数: 3
期刊
Journal of Islamic Banking and Finance
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