Finance & Banking

AN EXCLUSIVE INTERVIEW WITH SHAYKH-UL-ISLAM DR. MUHAMMAD TAHIR-UL-QADRI

Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri is a former Professor of Law and Head of
Department of Islamic Jurisprudence and Legislation at the University of Punjab. He is
also the Founder of Minhaj-ul-Quran International, which has branches and centres in
more than 100 countries. He studied classical Islamic sciences under eminent scholars
around the world, including Makkah and Medina in Saudi Arabia, Syria, Baghdad, Lebanon,
Morocco, India and Pakistan, and has received around 500 authorities and chains of transmission
in the various branches of Islamic knowledge. He has authored about 1,000 books, including a
more than 600 pages book to explain his decree against suicide bombing, (over 551 of which are
published in Arabic, English and Urdu), and delivered over 7,000 lectures around the world.

Shaykh-ul-Islam is also the Founder and Chairman of the Board of Governors of the Minhaj
University Lahore. Besides that, he is also the Founder of Minhaj Welfare Foundation and Minhaj
Education Society. Minhaj Education Society is running more than 650 schools all over Pakistan
where 150,000 students are being educated at present.

WE SHALL START WITH YOUR MOST RECENT AND SEMINAL CONTRIBUTION TO ISLAMIC BANKING AND FINANCE, WHICH YOU TERMED AS TAQLID AL-MADHAHIB. ALTHOUGH IT WAS PUBLISHED IN THE GLOBAL ISLAMIC FINANCE REPORT 2018, IT WOULD CERTAINLY EDUCATE OUR READERSHIP IF YOU COULD SUMMARISE THE APPROACH.

Let me explain the problem statement first then I will come to the summary of the solution. As we know, the Islamic banking and finance industry is growing and expanding to all parts of the world, and its market share is increasing gradually. This success has not appeared without challenges. Especially since last three to four years the challenges are emerging more apparently hence causing the stagnation in the growth of Islamic banking and finance industry around the globe. One of the significant and concerning challenges the Islamic finance industry is facing today is lack of standardisation and global non-uniformity in terms of Shari’a interpretations of Islamic financial matters and products. Islamic banks are operating in different jurisdictions where different schools of Fiqh (Islamic Law) are being followed.

Different jurisdictions require conformity to particular school of Fiqh in legality and regulations of financial matters. This also applies to Islamic banking products and services that lead to different Shari’a interpretations and explanations of Islamic banking products and legal matters in different jurisdictions. The conformity to only one particular school of Fiqh in banking matters is the root cause of the problem of nonstandardisation in Islamic banking. This problem is also highlighted and enumerated in various research studies.

I tried to address this issue and proposed a solution to this problem in the 1st World Islamic Economics and Finance Conference
organised by Minhaj University Lahore. I have
the view that the answer to this problem lies
in adopting a “neo-juristic approach of inclusive
accommodation and flexibility.” This approach is
based on the Qur’anic principle of facilitation
and the juristic principle of expansion. This
approach should be known as conformity with
all schools of law (Taqlid-al-Madhahib).

The intent of the wholesome of Shari’a is to
create ease and facilitation for humankind.
Keeping in view this principle, the jurists have promoted ease, expansion, and facilitation for
humans in making inferences from the sources.
While describing various disputations, they
have reported different verdicts and opinions
that contain greater flexibility and facilitation.

Let us come to the approach of Taqlid AlMadhahib; what does it mean? One of the critical
points, which is needed to be considered is that
banking and finance is not a jurisdiction-limited
or region specific issue. It is a global issue, and
Muslims in all parts of the world need to access
financial services. So, a solution having a global
scope is the real need of the time. This approach
is a theory of expansion and inclusion of all
schools of Fiqh on Islamic banking products
and other matters. This provides flexibility, and
it is based on liberality (Tawasuu) instead of
tenacious adherence to a single school of law
or the path of narrowness and rigidity. As the
basis of the problems grows wider and expands
in span and novelty, the rules to resolve the
problems also demand the adoption of an
open-minded and a holistic approach. If the
issue is related to personal matters, adherence to a particular school of law will be preferred.
However, if the problem happens to be a broadspectrum one and involves a broader span of
activity and great international repercussions,
the methodology to deal with it would also be
all-inclusive, liberal and wide-ranging.

In the end, I must say that the proposed
approach of Taqlid Al-Madhahib is the best
solution to the problem. If governance and
regulatory mechanisms are established based
on this approach, the Islamic banking industry
will perform much better than today.

YOUR MULTI-FACETED PERSONALITY HAS CONTRIBUTED TO ALMOST ALL FIELDS. HOWEVER, WE HAVEN’T SEEN ANY SIGNIFICANT PROJECT IN THE FINANCIAL SECTOR. HAS THIS BEEN DELIBERATE?

I have written many books on Islamic banking
and finance and tried to open new doors of
innovation and research on this subject. My
books entitled, “Islamic Banking and Finance”,
Interest-Free Banking in Islam” and “Iqtasadiate-Islam (The Islamic Economic System)” are
particularly written on this subject and highlight
vis-a-vis suggesting the practical solutions
of the economic problems of humanity. My
efforts are not confined to literary work but
the major part of them is spent to find the
practical ways to implement the theory of
Islamic financial system. The establishment of
a great progressive learning institution in the
form of Minhaj University Lahore is one of the
concrete steps taken in this connection. This
progressive approach is adopted to produce
Islamic economists or to say specially trained
manpower that could implement the theory
of Islamic finance in the field of finance and
economy world over in professional style.

As per your question which is about commercial
projects such as establishing a bank or a
corporate entity, you may not find any such
project. Let’s flip the coin and take this question
from another angle, and I will shed light on
some realities and our projects and what we are
doing in financial sectors: our motto and our
vision is to serve the global Muslim community
and whole humanity as well. Our services are designed in the same way as our vision is. We
have a Minhaj Welfare Foundation, (MWF).
Obviously this is not our financial arm, but it is
serving the humanity at large with the focus on
empowering the neglected and deprived strata
of the community. The core objectives of MWF
are to alleviate poverty in the undeveloped
regions of the world by developing long term
and sustainable projects, to advance and
promote human rights, equality and diversity
irrespective of race, colour and creed in the
world and to advance in humanitarian programs.
In other words, our aim of establishing this
entity is to achieve Maqasid al-Shari’a which is
the essence of developing Islamic economic visa-vis Islamic financial system.

To tap more opportunities in the financial
sector, we have taken another initiative of
establishing an Islamic microfinance entity
named “Al-Mawakhat Islamic Microfinance” with
the slogan of “Serving Humanity with Dignity.”
This project is aiming at serving the needy and
low-income individuals as well as those who do
not have access to typical banking services. The
aim is to enable these types of consumers so
that they can empower themselves and get rid
of poverty if given access to financial services.

Last but not least, we are heading towards
entering into the formal financial sector, and
in the future, you will see more initiatives and
projects in this regard.

PAKISTAN HAS OFFICIALLY ADOPTED WHAT IS KNOWN AS A DUAL BANKING SYSTEM, WHICH ALLOWS CONVENTIONAL AND ISLAMIC BANKS TO OPERATE SIDE-BY-SIDE. IS IT A SUFFICIENTLY ISLAMIC APPROACH TO ISLAMISATION OF THE FINANCIAL SECTOR AND ECONOMY OF PAKISTAN?

In Pakistan, Islamic banks are operating side by
side with conventional banks. However, still the
percentage of Islamic banks compared with a
conventional one is too small but the share is
increasing with higher speed. Islamic banking
system is spreading its wings in Pakistan. The
assets recorded in the Islamic banking industry
are Rs2,458 billion and the deposits held by
Islamic banking institutions are Rs2,005 billion
by the end of September 2018. In overall banking industry, the market share of Islamic
banking was recorded 13.6 and 14.7 percent,
respectively by end September 2018.

There are different factors due to which the
financial system of Pakistan has not wholly
become Islamized. One of them is the attention
and willingness of government, which is of
great importance to Islamize the country’s
financial system. It can be demonstrated that
the government itself deals in interest-based
mechanism while doing financial agreements
internationally and as well as domestically. The
government has to eliminate interest in terms
of providing and taking loans from and to the provincial governments and other government
agencies. These loans constitute a large part of
the national economy, and they are based on
interest. At the same time, they have to stop
receiving from and paying interest payment to
State Bank of Pakistan. The government has
to use Islamic finance modes in their deals and
national schemes, such as youth development
scheme, laptop scheme, Clean and Green
Pakistan, empowerment of the poor, etc.
Moreover, though the government can’t stop
paying interest at an international level at once
it can stop paying interest on every domestic
loan at least.

I also appreciate the initiatives taken by State
Bank of Pakistan for the development of Islamic
banking sector in Pakistan, but to Islamize the
financial system demands a strong will power
from the government as well as the banking
sector.

IN YOUR VIEW, IS THE PRACTICE OF ISLAMIC BANKING AND FINANCE SUFFICIENTLY AUTHENTIC? WHAT ARE YOUR MAJOR CONCERNS, IF ANY?

Islamic banking and finance system or you may
say the Islamic economic system has appeared
as a suitable alternative to capitalism and
socialism, which is evidenced by the exponential
growth of the Islamic finance industry around
the globe. There is no issue of authenticity; now
this has been already resolved and proved the
matter.

Now, come to the second part of the question.
One of the significant concerns is that some
products of Islamic banking and finance are
very limited and becoming less attractive to
consumers and investors as well. But since
these products are catering to the needs of the
people at large, so the Islamic banking industry
has to work harder and come up with more
innovative and solution-based products.

The second concern is human capital or human
resources in the Islamic finance industry. The
challenge of capacity building has become a
significant concern that needs to be resolved
with immediate effect. For this, the industry,
academia, regulators and governments have
to join hands with each other and build an ecosystem for the young generation to attract
them, to teach them, to train them and then
bring them into the Islamic finance industry.
More and more initiatives, projects and
programmes have to be started in all regions,
especially in Muslim countries.

The third one is governmental support, and it
is especially crucial for Muslim countries. The
Muslim countries have to sit together and
come up with a robust and standardised Islamic
economic system. For this, academia from all
Muslim countries has to sit together and make
a global academic Islamic finance forum or a
platform to discuss Islamic financial issues and
resolutions. The Islamic banking industry should
also move forward for the globalised solutions
and Islamic financial products and business
models.

The Islamic banking industry has to keep a
thin line difference from conventional banking
industry. This thin line exists between profit
maximisation and achieving Maqasid al-Shari’a.
Islamic banking and finance industry has to
work hard for the empowerment of the people.

Last but not least, if these concerns are
addressed with strong will and determination,
Islamic banking growth would be unstoppable.

CAN YOU PLEASE SHARE WITH OUR READERSHIP SOME OF THE ACTIVITIES OF MINHAJ-UL-QURAN INTERNATIONAL AND ITS AFFILIATED BODIES?

Minhaj-ul-Quran International is a religious,
reformist, modernising and welfare movement
that is working for inter-religious harmony,
sectarian tolerance and promote peace and love
in the world. Minhaj-ul-Quran International,
during its journey of 38 years, has established
its organisational structure in 100 countries of
the world according to the local legal bindings
and under the name of Islamic Centers. These
Islamic Centers are imparting religious, social,
educational and welfare services.

Minhaj-ul-Quran has established a well knitted
educational network. One of the remarkable
achievements in this regard is the establishment
of Minhaj University Lahore (Charted) that was
given an international award for imparting social
services in the private sector at the Global
Good Governance Awards 2018.

Hundreds of school and colleges have been
established by Minhaj Education Society with
the main focus on women’s education. The
welfare projects of Minhaj-ul-Quran are realised
by Minhaj-ul-Quran Welfare Foundation, which
holds relief and medical camps at calamitystricken areas off and on. Besides, it established
an institution for imparting cheap and stateof-the-art education in developing countries
and provides financial assistance for their
needy citizens. Minhaj Welfare Foundation
gives scholarships to poor students as well. It
also runs Orphan Care Homes where orphan
and abandoned children are provided homely
shelter and care.

When the 9/11 incident shook the world, and
Muslim Ummah was subjected to a unique
prejudice among the comity of nation. I took the
initiative and beside issuing a decree against the
suicide bombing, established Al-Hidaya camps around the world under the aegis of the Minhajul-Quran International to brief the Muslim youth
about the counter-terrorism measures needed
to be taken theoretically as well as practically.
These camps were addressed and conducted by
myself where I got an opportunity to interact
with Muslim youth. Moreover, a peace syllabus
was prepared and is being taught in peace
classes taken at Islamic Centres of Minhaj-ulQuran International across the world.

Minhaj-ul-Quran has a legally registered central
secretariat that includes various wings of the
organisation namely Minhaj Women League,
Minhaj Youth League, Minhaj Ulema Council,
Minhaj Welfare Foundation and Minhaj Orphan
Care Homes.

Minhaj-ul-Quran International also provides
guidance on various international issues to be
discussed at International Forums. Farid-eMillat Research Institute is another feather in
the crown of Minhaj-ul-Quran International,
which is a state-of-the-art research institute
facilitating research on contemporary
issues relating to the implementation and
understanding of Islamic ideology concerning
Muslim Ummah and the world community.
This institute also works for producing quality
books based on modern methods of scientific
expression like every statement should be
accompanied with reference, bibliography and
index, etc.

ON A LIGHTER NOTE, WHAT IS A TYPICAL DAY OF SHAYKH-UL-ISLAM PROFESSOR DR TAHIR
UL QADRI? HOW DOES IT START AND WITH WHAT IT ENDS?

My daily routine, besides my ongoing work of
reading and writing, comprises making a few
telephone calls. My daughter Khadija Qurat-ulAin lives in New York, I phone her to inquire
about her and her children’s well being. I
also make a phone call to my elder daughter
Aysha Qurat-ul-Ain and my granddaughters
and grandsons to exchange news and views.
I prefer to make video-calls so that we may
watch each other also. Then I phone my son
Dr. Hussain Mohi-ud-Din Qadri, daughter in
law Fiza Hussain Qadri and granddaughters
Sukayna and Marwa in Lahore to inquire about
their activities and well being. It includes a
discussion with Dr Hussain on matters related
to the ongoing educational as well as welfare projects of Minhaj-ul-Quran International and
its local chapter and affairs and progress of
Minhaj University Lahore. Then I talk to my
eldest son Dr Hassan Mohi-ud-Din Qadri and
get apprised about the affairs of the secretariat
and movement. Likewise, I converse with the
Secretary-General of Pakistan Awami Tehrik,
Khurram Nawaz Gandapur, and its Secretary
Information, Noorullah Siddiquee, to get
information about the political situation of the
country and activities of our party. Model Town
case is also being heard in the court nowadays,
so I remain in contact with our lawyers to know
about the developments in proceedings of the
case and be a part of consultation about it.

WE ARE FORTUNATE TO LIVE DURING THE LIFE OF SHAYKH-UL-ISLAM AND TO BENEFIT FROM HIS SCHOLARSHIP DIRECTLY. OUR READERS WOULD LIKE TO KNOW WHO AMONGST THE CONTEMPORARY SCHOLARS AND YOUR
TEACHERS HAVE INFLUENCED AND IMPRESSED YOU?

Being an anti-status quo and pro-revolution by
nature my first inspiration was my learned father
Dr Farid-ud-Din Qadri. He was a medical doctor
by profession and had travelled through many
countries of the world in quest of acquiring
knowledge from the renowned scholars of those
countries like India, Syria, Palestine, Iraq, Egypt,
Saudi Arabia and many other Arab countries.
His academic stature was not confined to India
and Pakistan but an international one due to his
frequent visits to foreign countries to quench
his thirst for knowledge. My personality has
deep imprints of the qualities of my father.

I spent almost 25 years, i.e., from 1966 to 1990
in the spiritual company of my Shaykh Sayedna
Tahir Allauddin Al Gilani who was the successor
of Shaykh Abdul Qadir Jilani of Baghdad and a
renowned person among the Arab Mashaykh
and Sadat. I learned Tasawaf, Salook and
Maarfat and manners from him. That spiritual
learning and training have a great impact on my
personality. The personality that inspired me a
lot during my studentship was that of Allama
Syed Ahmad Saeed Kazmi Shah. He was known
as “Ghazali-e-Zaman” means the Imam Ghazali
of his time. Then from 1970 to 1974, I studied
Islamic Philosophy from Dr. Burhan Ahmed
Farooqi and acquired the Quranic thought of revolution from him. Besides that, I had also
been a pupil of the Islamic scholars of Syria,
Lebanon, Yemen, Makkah, Madina Munawara
and Baghdad; including Shaykh Muhammad bin
Alwi Maliki Makki, Maulana Abd-ush-Shakoor
Muhajar Madni, Maulana Zia-ud-Din Ahmed
Madni and Badar Aalam Merathi. All of them
have a significant role in my character building.
Imam Jalal-ud-Din Sayuti tops the list of the
teachers that were my spiritual inspiration
and put a great influence on my educational
upbringing including Shah Wali Ullah Muhaddas
Dehlavi, Imam Ghazali, Imam Hajar Asqalani,
Imam Qistalani, Imam-e-Azam Abu Hanifa,
Imam Muhammad bin Idrees Shafi, Imam Malik,
Imam Ahmed Bin Hanbal, Imam Bukhari, Imam
Muslim, Imam Tirmazi, and Imam Yusaf Bin
Ismail Nabhani (may Allah bless them with His
mercy).

WE KNEW THE OBVIOUS ANSWER TO AN UNQUALIFIED QUESTION SO WE WOULD LIKE TO QUALIFY BY ASKING YOU WHERE DO YOU FEEL HAPPIEST, IF NOT AT THE MOSQUE OF THE PROPHET (SALL ALLAH ALAIHI WA SALLAM).

You ask where I would like to live second to Harmain Shariain to feel great peace and spiritual tranquillity, isn’t it so?

Well! The next to Harmain Sharifain place where
I wish to go for a long time and yet in waiting
is the city of al-Quds in Jerusalem. Picture of
that city always rolls before my eyes, and I feel
present there. Next to it is the city of Baghdad, I
had been a frequent visitor of Iraq, and I always
felt an unexplainable spiritual content while
there. The third is Damascus where I want to
go immediately after receiving the news of
favourable conditions of law and order there.
It’s the land of prophets and saints. The land
of Najaf where the Shrine of Hadhrat Ali A.S. is
situated is spiritually dear to me as well. After
that the Turkish cities of Istanbul and Konia
are very much liked by me. I used to go there
frequently as one of the companions of Allah’s
Prophet PBUH Hadhrat Abu Ayub Ansari R.A.
is buried in Istanbul, and the shrine of Maulana
Rum is in Konia. These cities are nearer to
my heart. I always use Turkish Airlines while
coming from or going to Canada and feel great
tranquillity while flying over the city of Istanbul.

LET US COME BACK TO ISLAMIC BANKING AND FINANCE. WHAT DO YOU FORESEE THE FUTURE OF ISLAMIC BANKING AND FINANCE? IN PAKISTAN AND WORLD-WIDE

I am very hopeful about the future of Islamic
banking and finance in Pakistan and as well as
worldwide. Islamic banking is expanding and
growing in all regions of the world with each
passing year. Islamic banking has emerged as
a better alternative to conventional finance.
The future of the Islamic banking industry is
also based on the performance and goals of
the industry itself. Islamic banks have gained
the attention of consumers at large. Now is the
time to keep those consumers and also remove
barriers for un-served consumers to ensure the
sustainability of the industry. The steps should
be taken to increase the trust level of investors;
innovation and standardisation in the products
of Islamic banking are indispensable for future
growth.

The Islamic banking industry has to move
forward to achieve the goal of empowerment
of Muslim Ummah and the whole of humanity.
They have to address the global problems and
challenges the Muslim Ummah is facing such
as the challenge of unemployment, poverty,
and social, economic and environmental sustainability. The future of Islamic banking
will be bright if Maqasid al-Shari’a are achieved
successfully.

SHAYKH, A LOT OF INDUSTRY OBSERVERS, ARGUE THAT THE WORD “ISLAMIC” SHOULDN’T BE USED WHILE REFERRING TO ISLAMIC BANKING AND FINANCE. RATHER THEY PREFER TO CALL IT BY A NAME THAT MUST BE NEUTRAL AND HENCE ACCEPTABLE TO NON-MUSLIMS AS WELL. WHAT IS YOUR VIEW ON THIS RESPECT?

The use of words ‘Islamic Banking’ is not required
by Shari’a compliance by any means. Islamic
products can be sold by any name because
Islam does not demand that the products of
Islamic banking should be sold using the name
of Islam. If we go into the Islamic history the
classical literature of Islamic Fiqh does not use
the suffix Islamic with any of Islamic financial
products, like Mudaraba wouldn’t be written
as Islamic Mudaraba or the economy wouldn’t
be taught as Islamic economy, so on and so
forth. The popular terms like ‘interest-free’ and
other similar terms may be converted in popular
terminology. So, if we introduce these products
using Islamic terminology, they may hardly be
acceptable to the Western world; particularly in
the present wave of terrorism. Hence, it may
make the sale of Islamic products unacceptable.

YOU HAVE LIVED IN CANADA FOR A NUMBER OF YEARS, AND HAVE FIRST-HAND KNOWLEDGE OF WESTERN SOCIETIES. HOW WOULD YOU COMPARE THE MORALITY OF ISLAM AND THE CONTEMPORARY WEST? DOES
IT HAVE IMPLICATIONS FOR ISLAMIC BANKING
AND FINANCE?

Aside from the Shari’a commandments and
matters, the issues concerning human rights,
freedom of an individual, security and ethics
are such values which are being practised
in the Western world for a pretty long time.
For instance, in the Western world anger,
deception, backbiting, bickering, shouting and
making noise are only rarely witnessed; also,
you don’t see the habit of lying. A child cannot
tell a lie even if he tries. In fact, all these values belong to Islam, which were adopted by Europe.
Then Europe expanded these values. If we turn
towards history, the period ranging from six to
seven hundred years takes you to the
Muslim era. This was the period, when the Muslim
world made progress in science, education,
medicine, biology, philosophy and technology.
Every city had hundred of law colleges. That was
the era of knowledge, progress and research,
whereas the same era was known as Dark Ages
in Europe. Then, gradually, the Muslim decline
started, and Europe began to develop in fields
such as knowledge, research and departments
of ethics. And then all such things travelled
to Europe from Spain, Baghdad, Damascus,
Istanbul, Balkh and Bukhara. This is a historical
fact that the whole of Europe was illuminated by
Islamic values and education culture. Then this
light was spread across Australia, America and
New Zealand. Anyway, the West now stands
in a better position as far as human rights and
ethical etiquettes and manners are concerned.

NOW A QUESTION THAT HAS CONFUSED A LOT OF PEOPLE. THE SCHOLARS LIKE MR. JAVED AHMAD GHAMDI HAVE ARGUED THAT WHILE CHARGING INTEREST IS NOT ALLOWED, THERE ARE NO ISLAMIC RESTRICTIONS ON WILLFULLY PAYING INTEREST. PLEASE CLARIFY THIS ISSUE OF IMMENSE IMPORTANCE.

There should be no confusion in this matter.
The prohibition of interest is unequivocal in the
Holy Quran and the teachings of Holy Prophet
(peace be upon him). The more you discuss
this issue the more you bring complexities
and misconceptions about it. Let’s come to
the point, the matter of interest while you
are saying it conditional, non-conditional,
commercial, non-commercial, hence wilfully
paying or un-willfully paying, in all cases, it is
prohibited and haram (illegal) in Islamic law.
The interest in any shape or kind or type is
considered haram and prohibited without any
condition and specification. There are many
myths, and misconceptions that have emerged
and propagated in this matter in the last four to
five decades since the commencement of Islamic
banking. It was trying to make segregation
between commercial interest and general type
of interest, conditional and non-conditional loan
hence willfully paying and un-willfully paying.

Our point in this issue is always that interest
is completely prohibited with its all forms and
shapes and all schools of Islamic jurisprudence
such as Hanafi, Maliki, Shafi and Hanbali are of
the same view that interest is prohibited in all
shapes and forms. As per your question which
is pertaining that there is a misconception
found either willfully paying of interest is
allowed or not. Our answer is categorical No;
it’s unjustifiable and prohibited. Paying interest
means promoting interest, and it leads to more
problems. If you are paying interest to someone,
then the question will arise either he can use
the paid amount of interest or not, and so on.

It is pertinent to mention only one hadith here
as evidence of our viewpoint. Jabir bin Abdullah
narrates the hadith, the Holy Prophet (peace be
upon him) cursed the receiver and the payer of
interest, the one who records it and the two
witnesses to the transaction and said: “They
are all alike [in guilt].” You may read my book “Interest-Free Banking System” for more details.
This hadith provides the answer to the question
that the paying of interest either wilfully or unwillfully is not permitted.

AT THE END, SHAYKH, WOULD YOU LIKE TO GIVE A MESSAGE TO THE YOUNGER GENERATIONS CONCERNING PURSUING A SUCCESSFUL CAREER IN ISLAMIC BANKING AND FINANCE.

The single message to the younger generation
is that they have to work hard, build their study
habit, think and create innovative Islamic financial
products and business models. Moreover, they
have to keep in mind the essence and objective
of Islamic financial system which is empowering
the people, take themselves out of the poverty
circle and uplift the level of deprived people
hence achieving Maqasid al-Shari’a.

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