Knowledge Base

Islamic Shariah or the divine law of Islam is derived mainly from the following two primary sources:

• The Holy Quran
• The Sunnah of the Holy Prophet (Peace Be Upon Him)

And in the absence of absolute proofs from the above primary sources, Shariah ruling is derived from the following secondary sources as well:

• Ijma' (consensus of the scholars)
• Qiyas (analogy)
• Istihsan (juristic preference)
• Maslahah Mursalah (unrestricted public interest)
• ‘Urf (recurring practices acceptable to people of sound nature)
• Istishab (presumption of existence or non- existence of facts
• Sadd Al-Dhara’i’ (blocking the means lead to evil)
• Fatwa of Sahabah (opinion of the Companions of The Prophet, Peace be upon Him)

Riba literally means increase, addition, expansion or growth. It is however, not every increase or growth which has been prohibited by Islam.

Shari`ah defines riba in two perspectives, riba by virtue of deferment in the time of exchange, known as Riba al-Nasi’ah and Riba by virtue of excess in terms of the quantity of one of the counter values, known as Riba al-Fadl.

According to Dr. Wahbah Al-Zuhayli in its book Al-Fiqh Al- Islami wa ‘Adillatuh, all Riba al-Nasi’ah and Riba al-Fadl including any increase, small or large are forbidden.

The type of Riba associated with interest is Riba al-Nasi’ah, also known as Riba al-Quran or Riba al-Jahiliyyah. It is collected in compensation for deferring a due debt to a new term of deferment.

This definition applies regardless of the source of the due debt: whether it resulted from a loan or a deferred price in a sale. The prohibition of this form of Riba is primarily based on the following verse of the Quran:

"You who believe, heed Allah and write off anything that remains outstanding from lending at interest if you are [true] believers. If you do not do so, then be prepared to face war declared by Allah and His messenger! If you repent, you may retain your principal. Do not wrong [others] and you will not be wronged. (Al-Quran 2:278-279)"

There is also another type of Riba called Riba al-Fadl, or Riba al-Buyu. It pertains to six goods (gold, silver, wheat, barley, salt, and dates). This was forbidden to prevent potential circumvention of Riba al-Nasi’ah, which can be effected by selling gold with a deferred price, which the debtor later pays with increase containing Riba disguised through a payment in silver. The Shariah scholars are unanimous over the prohibition of this type of Riba and its characterisation, based on the hadith narrated by Al-Bukhari and Muslim on the authority of Abu Said Al-Khudri:

"Do not trade gold for gold except in equal amounts, with no increase of one over the other; and do not trade silver for silver except in equal amount, with no increase of one over the others".

Prohibition of interest is not limited to Islam. It is also prohibited in Judaism and Christianity - for reference see Exodus 22:25, Leviticus 25:35-36, Deuteronomy 23:19, Psalms 15:5, Proverbs 28:8, Nehemiah 5:7 and Ezekiel 18:8,13,17 & 22:12.

First of all, as a believer we must accept all the injunctions of Islamic Shariah whether we understand the logic behind them or not. Secondly to give a brief answer to what this is, we would like to quote what one of the well-known Islamic scholars, Imam Al-Ghazali pointed out in the following words:

"Riba (interest) is prohibited because it prevents people from undertaking real economic activities. This is because when a person having money is allowed to earn more money on the basis of interest, either in spot or in deferred transactions, it becomes easy for him to earn without bothering himself to take pains in real economic activities. This leads to hampering the real interests of the humanity, because the interests of the humanity cannot be safeguarded without real trade skills, industry and construction."

The Holy Quran has used the word Riba to explain any excess taken on any type of loan. Through several Hadith, it is also proved that any amount taken, over and above the principal in a loan, is Riba whether it is for commercial or productive purpose or for consumption purpose. This is the conventional banking system that has classified two different terms as commercial interest for businesses and usury for consumption loan. For example, if Mr. X takes loan from a bank to start a business then any amount he will pay above the principal to the bank regardless whether the business make profit or loss would be called interest or commercial interest. On the other hand, if he takes a loan to purchase a computer for his personal use then the amount paid over and above the principal would be usury. But according to Islamic principles, both types are Riba and are not permissible.

Islamic banking is a system of conducting trade and banking activities in line with the principles of Islamic Shariah while avoiding all the prohibited activities such as interest or Riba, Gharar (uncertainty), financing of haram trade and businesses. It is not banking which is based on pricing money and earning interest as conventional interest-based banks do but it is a system of trade where goods and services are sold and capital is invested by taking risk to earn halal profits. It is also not just change of name as misunderstood by many people, but it is based on the Quranic injunction of 'Allah has permitted trade and forbidden Riba'. Interest free banking is a subset of Islamic banking concept.

The International Association of Islamic Banks (IAIB) in its statement in 1990 on the purposes of Islamic banks said:

"The Islamic banking system involves a social implication, which is necessarily connected with the Islamic order itself, and represents a special characteristic that distinguishes Islamic banks from other banks based on other philosophies. In exercising all its banking or developmental activities, the Islamic bank takes into prime consideration the social implications that may be brought about by any decision or action taken by the bank. Profitability – despite its importance and priority is not therefore the sole criterion or the prime element in evaluating the performance of Islamic banks, since they have to match both between the material and the social objectives that would serve the interests of the community as a whole and help achieve their role in the sphere of social mutual guarantee. Social goals are understood to form an inseparable element of the Islamic banking system that cannot be dispensed with or neglected."

Professor Jean-François Seznec of Georgetown University’s Center for Contemporary Arab Studies comments that:

"At a time when global economics forces are causing great hardship for people around the world, and the harsh demands of the market seem to supersede concern for the well-being of fellow humans, Islamic banking may serve as a means of reimbuing modern banking with ethical norms. Within the broader financial system, Islamic finance can play a role in reestablishing a sense of ethics that has been lost and to try to make its concept and products acceptable to ethically minded Muslims, Christians, Jews and others who are engaged in financial transactions."

Muslim economists have suggested the following objectives for an Islamic economy:

• Broad-based economic well-being with full employment and optimum rate of economic growth socio-economic justice and equitable distribution of income and wealth.
• Stability in the value of money to enable the medium of exchange to be a reliable unit of account, a just standard of deferred payments, and a stable store of value.
• Mobilisation and investment of savings for economic development in an equitable manner such that a just return is ensured to all parties concerned.
• Effective rendering of all services normally expected from the banking system.

While it is true that growth in Islamic banking warrants a greater number of scholars, there are already a fair number of highly qualified scholars in the field. Over twenty scholars sit on the Shariah Board of Accounting and Auditing Organization of Islamic Financial Institutions (AAOIFI). There are about sixty scholars on the expert list of Islamic Fiqh Academy; a number of the mare proficient in fiqh related issues pertaining to Islamic banking. There are many other scholars who sit on the Advisory/Supervisory boards of a number of banks. As in any field of knowledge, some of these scholars are well known than others based on their experience and knowledge.

Just like external auditors are required to ensure that the activities of a certain institution are in line with regulations, Shariah scholars are mandated to ensure that financial activities of the institution they supervise are in accordance with the Shariah. Their decisions are also watched very closely by the market and hence their peers. This adds a further layer of comfort that the decisions of Shariah scholars are independent of the pressures of the institution they work for.

There are global bodies of Shariah scholars that work towards promoting consistency and standardization. The Shariah Board of the Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI) is one example. The OIC (Organisation of Islamic Conference) Islamic Fiqh Academy is another. The Shariah Board of AAOIFI has issued Shariah Standards that are widely followed within the Islamic banking industry. However, the scholars are not regulated by a central authority and it is expected that the general acceptance of Shariah standards will create a market precedent and consistency.

The entire gambit of the Shariah is not a codified legal system. While there are issues on which all the Shariah scholars would agree, they may disagree on certain other issues. Their disagreement is based on the interpretation of evidence available from the Quran and Sunnah (Prophetic example). And also many of the differences, though not all, between the opinions and methodologies of the schools are based upon the acceptance and rejection of the disputed sources of Shari`ah.

Maldives Islamic Bank is the only stand alone,full-fledged, shariah compliant Islamic bank operating in the Maldives today. As a full fledge bank, we make every effort to ensure that we do not compromise the principles of the faith.

Maldives Islamic Bank currently has a capital of MVR180 Million contributed by its two shareholders namely, The Islamic Corporation for the Development of the Private Sector (ICD) which is the private sector arm of the Islamic Development Bank and the Government of Maldives.

The main difference between Shariah compliant banking and conventional banking is that Islamic teachings says that money in itself has no intrinsic (fundamental) value and forbids people from profiting by lending it, without accepting a level of risk – in other words, interest (known as "Riba") cannot be charged on money.

To generate money out of money is prohibited- wealth can only be generated through legitimate trade and investment. Any gain/profit related to this trade/investment is shared between the person providing the capital and the person providing the expertise (Mudaraba). At Maldives Islamic Bank, we generate all our profits through Shariah compliant trading and investment activities. We then share the profits with our customers at a pre-agreed ratio. In order to share profits you must hold one of our savings or investment accounts.

The fact that the profit we make through trade and investment and share it with customers is similar to interest rate is because we operate in a conventional economic environment.

Our profit has to be benchmarked against conventional interest rates for our product to be competitive. Pegging profit to an interest based benchmark does not make a transaction unacceptable. For example, A and B are two brothers. A’, trades in liquor which is totally prohibited in Shariah. B’, being a practicing Muslim dislikes the business of A and starts the business of soft drinks, but he wants his business to earn as much profit as A earns through trading in liquor, therefore he resolves that he will charge the same rate of profit from his customers as A charges over the sale of liquor. Thus he has tied up his rate of profit with the rate used by A in his prohibited business. One may question the propriety of his approach in determining the rate of his profit, but obviously no one can say that the profit charged by him in his Halal business is Haram, because he has used the rate of profit of the business of liquor as a benchmark.

The validity of a transaction does not only depend on the end result but rather the steps followed in reaching the end. For example, a normal McDonald's burger in USA and Saudi Arabia looks, smells and tastes the same but the former is disallowed (haram) and the latter is allowed (halal) for Muslims due to its compliance of Islamic guidelines of slaughtering animals.

The market where both, the Islamic Banks and conventional Banks compete, make the rate of Islamic Banks’ facilities about the same that of the Conventional rates. Hence the Customers may not find the difference in the pricing of Islamic Banking products. However people who look into the detail of the Islamic Financing products will find the difference throughout the facility process, starting from the underlying concept to the final settlement of the facilities.

The money our customers deposit into their savings and general investment accounts goes into an investment pool called Mudaraba pool, which is then invested by us in Shariah compliant financing and investments. The profits generated from these activities are then allocated to different sources of funds raised by us. We aim to ensure that profit rates paid in all our savings and general investment accounts are market competitive.

Interest/usury is likened to Riba which is considered to be exploitative and forbidden by Islam and frowned upon by the major world religions. Thus Shariah compliant banks do not pay interest or receive interest. Maldives Islamic Bank does not engage in, or finance activities that are prohibited in Islam. It also shuns activities that are harmful to the society. For example, it would not finance sale of alcohol, tobacco, casinos (gambling) and anything that is morally or physically detrimental to the society. The Bank will engage in business that have tangible economic purposes and give positive benefit to the society at large. Maldives Islamic Bank is based on profitsharing on the deposit side hence the higher the bank's profits the higher the depositors earnings. The bank will actively participate in trade and production of goods and services hence getting a profit on its assets products.

Maldives Islamic Bank is a commercial bank and offers the following:

• Investment and investment management: The bank is going to invest funds that have been placed or deposited with them through investment mechanisms that are consistence with the Shariah.
• Generic banking services: The bank would offer a variety of financial services similar to traditional banks, including current accounts, fund transfers, Debit cards, consumer goods finance, home finance, small and medium size business facilities all through Shariah compliant arrangements.
• Social services: Maldives Islamic Bank is going to carry out social service activities that will enhance, develop and benefit the Maldives community.

There are various modes of financing in Shariah compliant banks. Some are similar to debt finance structures and others to equity structures. Under equity financing both the client and the financial institute contribute equity to the financing activity and share both, the profit and the loss as per the agreement.

Maldives Islamic Bank offers all types of financing modes available in Shariah compliant banks. The financing modes that Maldives Islamic Bank offers are under the following contracts:

• Murabahah (debt financing contract)

  Murabahah is a Cost plus Profit- Sale contract where the Bank discloses the cost of purchasing the goods to the Customer and an agreed selling price consists of a known amount of profit.

• Istisna’ (debt financing contract)

  Istisna’ is a Manufacturing/Construction contract on specification at an agreed price on an agreed date.

• Diminishing Musharakah (equity financing contract)

  Diminishing Musharakah is a partnership contract where both the Bank and the Customer together buy an asset from a third party and later the Customer purchases the share of the Bank gradually in order to get the full ownership. During the financing period, the Banks share will be rented out to Customer.

• Wakalah (agency contract)

  Wakalah is an agency contract where the Bank becomes an Agent/Wakeel of the Customer to perform a requested task assigned by the Customer for an agreed fee. The full cost of the task has to be borne by the Customer.

• Kafalah (Guarantee contract)

  Kafalah is a Bank guarantee provided by the Bank to the Customers’ requiring a third party guarantee. An agreed and a specified fee will be charged for the service provided.

Yes, as long as they conform to the screening guidelines, each company stock has to be looked at and analysed to confirm it is Shariah compliant. The Shariah compliance focuses on two aspects of the company:

• Business: Core business of the company must be halal and in line with the dictates of Shariah. Hence, investment in securities of any company dealing in conventional banking, conventional insurance, alcoholic drinks, tobacco, pork production, arms manufacturing, pornography or related activities is not permissible.
• Financials of the business: Some Shariah scholars have conducted research and have come up with financial benchmarks that should be used to ascertain compliance e.g. setting threshold level for interest obtained from conventional bank.

Speculation and short selling are not allowed in Islamic investments. Shariah compliant banking allows one to trade when in ownership. It discourages speculation by demanding full disclosure and avoiding any uncertainty.

Conventional debt instruments are not allowed in Islamic Banks as they are interest based instruments.

We undertake assets backed finance through the mode of diminishing Musharakah (partnership). The Banks have co- ownership over the asset during the financing period.

There are several key differences. With a conventional mortgage, you borrow money to buy a house and then pay the money back over a number of years. You are charged interest on the money you borrow, which contravenes Shariah principles. With our home financing facility, Maldives Islamic Bank shares with you in purchasing the property under Diminishing Musharakah and you then pay rent on our share of the property. Over time you will be able to purchase our share and reduce your rentals as you increase your ownership share.

All the Maldives Islamic Bank products and services are developed in consultation with and approved by an independent Shariah Board which consist of Islamic and Shariah scholars. This process of product development and continuous Shariah reviews ensures that Maldives Islamic Bank‘s products are free of Riba and within the guidelines for commerce, finance and investment that are prescribed by the Shariah.

You will need to visit our branch, where you will complete an application form with your personal details and supply a copy of National Identity Card (NID) before we can open an account. Our branch staff will be happy to answer all your queries and help open an account for you.

You may open any of our savings accounts with us with MVR1000 / USD 100

No, Maldives Islamic Bank is open to both Muslims and Non- Muslims. It is an equal opportunity employer and encourages professionalism and offers attractive career prospects.

No, we employ the best person for the job regardless of colour, creed, gender, ethnicity etc. We are committed to our equal opportunities policy.

You can get the eligibility criteria from our website https://www.mib.com.mv or you can contact our call centre via our hotline number 3325555 or you may visit us at Post Building 7th Floor, Boduthakurufaanu Magu.

Maldives Islamic Bank does not charge any fee for processing applications.

As far as the Islamic point of view is concerned, we cannot charge any penalty on late payment as charging an additional amount for non-payment is Riba. But to avoid late payments and instil the necessary culture of financial discipline, we are allowed by our Shariah Board to charge late payment fee, however, the Bank cannot book this amount in its pool of Income rather it is then transferred to a Charity account. The Charity account is supervised by the Shariah Board of the Bank and the fund used for charitable purposes.

The Muslim jurists have allowed unilateral promises to be enforceable based on the principle that the promise can be made enforceable at the time of need. The unilateral promise that is given in a particular structure is independent of the underlying transaction. There is a huge difference between putting a condition in the sale and making a separate promise without making it a condition. If the condition is expressly mentioned at the time of sale, it means that the sale will be valid only if the condition is fulfilled, meaning thereby that if the condition is not fulfilled in future, and then the present sale will become void. This makes the transaction of sale contingent on a future event, which may or may not occur. It leads to uncertainty (Gharar) in the transaction, which is not allowed. Conversely, if the sale is without any condition, but one of the two parties has promised to do something separately, then the sale cannot be held to be contingent or conditional with the fulfilling of the promise made. The sale will take effect irrespective of whether or not the promisor fulfils his promise. This makes it clear that a separate and independent promise to purchase does not render the original contract conditional or contingent and therefore, it can be enforced.

The word Takaful is derived from the Arabic verb Kafala, which means to guarantee; to help; to take care of one‘s needs.

Takaful is a system of Islamic insurance based on the principle of Ta‘awun (mutual assistance) and Tabarru (voluntary contribution), where the risk is shared collectively by the group voluntarily. It is a pact among a group of members who agree to jointly guarantee themselves against loss or damage to any one of them as defined in the pact.

Takaful is operated on the basis of shared responsibility, brotherhood, solidarity and mutual cooperation or assistance, which provides for mutual financial security and assistance to safeguard participants against a defined risk.

އިސްލާމިކް ފައިނޭންސަކީ ކޮބާ؟

އިސްލާމިކް ފައިނޭންސް އަކީ މިއަދުގެ އިގްތިސާދީ އަދި މާލީ މުއާމަލާތްތަކާ ގުޅުންހުރި ދާއިރާ ތަކުގައި ވަރަށް ގިނައިން ބޭނުންކުރަމުން އަންނަ ލަފްޒެވެ. އިގްތިސާދީ ކުރިއެރުމުގައި ބައިވެރިވާ މުހިއްމު ބަހާއެއްކަމުގައި ބުނެވެއެވެ. ހަމައެއާއެކު އިސްލާމިކް ފައިނޭންސްގެ ދަށުން ތަފާތު އިސްލާމިކް ބޭންކުތަކާއި، އިސްލާމިކް އިންޝުއަރެންސާއި އިސްލާމިކް ހިއްސާގެ ބާޒާރުތަކުގެ ވާހަކަވެސް ދުވަސްދުވަސް ކޮޅުން ހަބަރުތަކުގެ ސުރުހީތަކަށް އަރަމުންދެއެވެ. ސުވާލަކީ މިބުނާ އިސްލާމިކް ފައިނޭންސްއަކީ ކޮބައިތޯއެވެ؟ އިސްލާމިކް ފައިނޭންސް ވުޖޫދުވެ މިހާމަޝްހޫރު ވެގެންމި އުޅެނީ ކީއްވެބާއެވެ؟

އާދޭހެވެ. އިސްލާމިކް ފައިނޭންސް އަކީ މިއަދުގެ ދުނިޔޭގައި މަޝްހޫރު ވިޔަފާރީގެ ބާވަތެކެވެ. ބޭންކްގެ ވިޔަފާރި އާއި އިންޝުރަންސް ގެ ވިޔަފާރީގައި ތަޤުދީލީ ނުވަތަ ފިކުރީ މާލީ (ކަންވެންޝަނަލް) ނިޒާމްއާ އެއްވަރަށް ފައިތިލަ ހަމަކޮށް ތަރައްޤީވަމުން އަންނަ ވިޔަފާރީގެ ނިޒާމެކެވެ. އަޅުގަނޑު މިތާގައި ވިޔަފާރި މިނަންގަތީ، އިސްލާމިކް ފައިނޭންސްއަކީ ހަމަ އަސްލުގައިވެސް ވިޔަފާރި އަކަށް ވާތީއެވެ. މިއަދުވެސް ވަރަށް ގިނަމީހުންނަށް ހީވެފައިވަނީ އިސްލާމިކް ފައިނޭންސް އަކީ ހިލޭ ސާބަހަށް ކުރެވޭ މުއާމަލާތެއްގޮތުގައެވެ. މިވިޔަފާރި އަށް ފައިދާ ލުމާއި ފައިދާ ހޯދުމަކީ "އިސްލާމިކް" ވުން ނޫންކަމަށެވެ. ނަމަވެސް މިއީ މުޅިން ކުށްހީއެކެވެ. އިސްލާމިކް ފައިނޭންސްއަކީ ކޮބައިކަން ބަލައިލުމަށް މިބަހުގެ ފުރިހަމަ މާނައަށް ބަލައިލުން މުހިއްމެވެ.

އިސްލާމިކް ފައިނޭންސް އަކީ އަޅުގަނޑުމެންގެ މާތްވެގެންވާ އިސްލާމީ ޝަރީއަތުގައި ކަނޑައެޅިފައިވާ ގޮތުގެމަތިން އެންމެހާ މާލީ މުއާމަލާތްތައް ކުރުމުގެ ނިޒާމެވެ. މިނިޒާމުގެ ދަށުން އެންމެހާ މާލީ މުޢާމަލާތްތަކެއް ކުރުމުގައި އިސްލާމްދީނުގައި އަންގަވާފައިވާ އެންމެހާ އުސޫލުތަކުގައި ހިފެހެއްޓުމާއި ނަހީކުރެއްވި އެންމެހާ ކަންކަމަކުން ދުރުވެގަންނަންޖެހެއެވެ. މީގެތެރޭގައި ބޭންކިން ކަމުގައި ވިޔަސް ނުވަތަ އިންޝުއަރެންސް ވިޔަސް އަދި ކެޕިޓަލް މާރކެޓް ގެ ޙަރަކާތްތައް ކަމުގައިވީ ނަމަވެސް، އެމުއާމަލާތެއް ކުރަންޖެހޭނީ ޝަރީއާ ގެ އުޞޫލުތަކާއި ހަމަތަކުގެ މަތީންނެވެ.

 މިބަޔާންކުރި މާނައަށްބަލާއިރު އިސްލާމީ ޝަރީއަތުގައި މާލީ މުއާމަލާތްތައް ކުރުމަށް ވަކީ ޙާއްސަ ގަވައިދުތަކަކާއި އުސޫލުތަކެއް ވާކަން ހާމަވެއެވެ. މިއުސޫލުތައް ބަޔާންވެގެންވަނީ ކީރިތި ޤުރުއާނު ނައްސުންނާއި ރަސޫލު ﷲ (ސއވ) ސުންނަތުންނެވެ. އެއަށްފަހު އިލްމުވެރިންގެ އިޖްމާޢުންނާއި މައްސަލަތަކުގައި ކޮށްފައިވާ ޤިޔާސްތަކުންނެވެ. ފިޤުޙް މުޢާމަލާތަކީ އިސްލާމީ ޝަރީއަތުގައި އިންސާނުން އިންސާނުންނަށް ކުރާ އެކިއެކި މުޢާމަލާތްތަކުގެ ޙުކުމްތަކާއި އެކަންކަމުގެ އުސޫލުތައް ބަޔާންކުރާ ބައެވެ. އިސްލާމީ ޝަރީއަތުގައި މިފަދަ މުޢާމަލާތްތައް ކުރަންޖެހޭނެ ގޮތާއި، މިކަންކަމުގައި ދުރުހެލިވުމަށް އަންގަވާފައިވާ ކަންކަން ބަޔާންކުރައްވާފައިވެއެވެ.

މިގޮތުންބަލާއިރު ފިޤުހު މުޢާމަލާތުގެ ކަންކަމުގައި އާއްމު އުޞޫލަކީ ދީނުގައި މަނާކުރައްވާފައިނުވާނަމަ، އެކަމެއް ހުއްދަވުމެވެ. މިގޮތުން މިބައިގައި ހުއްދަނޫން ކަންކަން ވަރަށް ތަފްސީލްކޮށް އިސްލާމީ ޝަރީއަތުގައި ބަޔާންކޮށްފައިވެއެވެ. މީގެތެރޭގައި މައިގަނޑުގޮތެއްގައި ހިމެނެނީ4 ބާވަތެއްގެ މުޢާމަލާތެވެ. އޭގެތެރޭގައި ރިބާ، ޣަރަރު ފާހިޝް (ވާނުވާ ނޭނގޭ މުޢާމަލާތްތައް)، ޖުވާ ކުޅުން (މީގެ ތެރޭގައި ޖުވާއާ ވައްތަރު ހުރިހާ މުޢާލަމާތްތަކެއް) އަދި އިސްލާމީ ޝަރީއަތުގައި ޙަރާމްކުރައްވާފައިވާ އެއްވެސް އެއްޗެއް ގަނެވިއްކުން ހިމެނެއެވެ. މިއިން އެއްވެސް ކަމަކީ ޝަރީއާ ހުއްދަކުރާ ކަންކަމެއް ނޫނެވެ.

އިސްލާމިކް ފައިނޭންސް ނިޒާމަށް ބަލާއިރު މިދެންނެވި ހަރާމް ކަންތައްތަކުން ދުރުހެލިވެ އިސްލާމީ ޝަރީޢާ ހުއްދަކުރާ މުއާމަލާތްތައްކޮށް،  ފައިދާ ހޯދަމުންދެއެވެ. މިގޮތުން ބަލާއިރު، ބޭންކްތަކުންދޭ ޚިދުމަތްތަކުގެ ތެރޭގައި އަޅުގަނޑުމެން ބޭނުންވާތަކެތި ހޯދުމަށްފައިނޭންސް ކޮށްދިނުމަށް ބަލާއިރު، އިސްލާމިކް ބޭންކްތަކުން ބޭނުން ކުރަމުން ގެންދަނީ މުދާ ގަނެވިއްކުމުގެ މުޢާމަލާތްތަކާއި، މުދާ ކުއްޔަށް ދިނުމުގެ މުޢާމަލާތްތަކާއި އަދި ބޭންކާއި ކަސްޓަމަރުންނާއި ޕާރޓްނާޝިޕް އެއް ހަދައިގެން ޕްރޮޖެކްޓްތައް ކުރިއަށް ގެންދާ މުޢާމަލާތްތަކެވެ. މިއީ އިސްލާމިކް ބޭންކްތަކާއި ފިކުރީ (ކަންވެންޝަނަލް) ބޭންކްކާއި ހުރި އެންމެ ބޮޑު އެއްތަފާތެވެ. ކަންވެންޝަނަލް ބޭންކަކުން ހަމައެކަނި ފައިނޭންސް ކުރަމުން ގެންދާނީ ރިބަވީ ލޯނުދީގެންނެވެ. މިއީ އިސްލާމީ ޝަރީޢާގައި ކަނޑައެޅިގެން ޙަރާމް ކުރައްވާފައިވާ މުޢާމަލާތެކެވެ.

ފައިސާ ޑެޕޮސިޓްކޮށް ފައިދާ ހޯދުމުގެ ބަޔަށް ބަލާލާއިރު، އިސްލާމިކް ބޭންކަކުން ބޭނުންކުރާނީވެސް އިސްލާމީ ޝަރީޢާ ހުއްދަކުރާ މުޢާމަލާތްތަކެވެ. މީގެތެރޭގައި ކަސްޓަމަރުގެ ވަކީލަކަށް ބޭންކްވެ ޑެޕްސިޓްކުރާ ފައިސާ ޝަރީޢާ ހުއްދަކުރާ މުޢާމަލާތްތައްކޮށް ފައިދާ ހޯދުމާޢި، ކަސްޓަމަރުގެ ފައިސާ ބޭންކް ރިބާ ނުލާ ލޯން ބޭންކަށް ދިނުމާއި، ކަސްޓަމަރުގެ ފައިސާ ބޭންކަށް ރައްކާކުރަން ދިނުން ފަދަ މުއާމަލާތްތައް ބޭނުންކުރަމުން ގެންދެއެވެ. ފިކުރީ (ކަންވެންޝަނަލް) ބޭންކްތަކަށް ބަލާއިރު ފައިސާ ޑިޕޮސިޓް ކުރުމަށްވެސް މިފަދަ ބޭންކްތަކުން ބޭނުންކުރަނީ ރިބާއެވެ. މިގޮތުން ކަސްޓަމަރާއި، ބޭންކް އެއްބަސްވުމެއް ހަދައި، ކަސްޓަމަރު ޑެޕޮސިޓް ކުރާ ފައިސާ އަކީ ލޯނެއްކަމުގައި ހަދައި އެލޯނަށް އަހަރަކު އެއްބަސްވާ އަދަދަކަށް ރިބާގެ ގޮތުގައި ފައިސާ ބޭންކުން ޖަމާކުރުމަށް އެއްބަސްވެއެވެ.

މިއަދުގެ ދުނިޔެއަށް ބަލާއިރު އިސްލާމިކް ފައިނޭންސްގެ ނިޒާމަކީ ކުރިއަރާފައިވާ ޤައުމުތަކުންނާއި ކުރިއަރަމުން އަންނަ ގައުމުތަކުން ބޭނުންކުރަމުން އަންނަ ނިޒާމެކެވެ. މިއީ، މިއަދުގެ ދުނިޔެއަށް ވަރަށް މުހިއްމު އިޤްތިސާދީ ހަރަކާތެކެވެ. އިސްލާމީ ޝަރީޢާއާއި އެއްގޮތަށް ވިޔަފާރިކޮށް ފައިދާ ހޯދިދާނެ އިންވެސްޓްމަންޓެކެވެ. ހަމައެއާއެކު މިއަދުގެ ދުނިޔެ މިނިޒާމުގެ ކާމިޔާބުކަމަށް ހެކިވާ ހަގީގަތެކެވެ.  

މިއަދުގެ އިސްލާމީ މާލީ ނިޒާމަކީ ތަފާތު އެކި ގޮތްގޮތުން ކުރި އަރާފައިވާ ނިޒާމެކެވެ. ކަންވެންޝަނަލް ބޭންކުތަކުގައި ލިބެންހުރި ކޮންމެ ޚިދުމަތަކަށް އިސްލާމިކް ބޭންކްތަކުން ޚިދުމަތެއް މިއަދުވަނީ ފޯރުކޮށްދޭންފަށާފައެވެ. މިގޮތުން ބަލާއިރު ބޭންކިން ނިޒާމުގައި ހިމެނޭ މައިގަނޑު ދެބަހާ ކަމުގައިވާ ފައިސާ ޑިޕޮސިޓް ކުރުމާއި ތަފާތު ބޭނުންތަކަށް ފައިނޭންސް ކޮށްދިނުމުގެ ދަށުން އަންނަ ގިނަ ޚިދުމަތްތަކެއް އިސްލާމިކް ބޭންކުތަކުން މިއަދު ދެމުންގެންދެއެވެ.

ބޭންކިން ނިޒާމުގެ ތެރެއިން ބޭންކްގައި އެކައުންޓެއް ހުޅުވައިގެން ފައިސާ ޖަމާކުރުން ނުވަތަ ޑިޕޮސިޓް ކުރުމަކީ މުޅިބޭންކިން ނިޒާމުގެ އެންމެ މުހިއްމު ބައެވެ. މުޅި ބޭންކިން އިންޑަސްޓްރީ އަށް ބަލާއިރު ބޭންކުގެ ކަސްޓަމަރުން ޑިޕޮސިޓްކުރާ ފައިސާ ބޭނުންކުރަނީ ބޭންކުގެ ފައިންނޭންސް ކުރުމަށެވެ. މިގޮތުން ކަސްޓަމަރުންނަށް ފައިނޭންސްކޮށްދީގެން ލިބޭ އާމްދަނީއިން އެއްބަސްވެފައިވާ ވަކި އަދަދެއް ފައިދާގެ ގޮތުގައި ޑިޕޮސިޓް ކަސްޓަމަރުންނަށްދެއެވެ. ބޭންކިން ނިޒާމުގައި މިކަމަށް "ޑިޕޮސިޓް މޮބިލައިޒޭޝަން" ކިޔައެވެ.  ކޮންވެންޝަނަލް ބޭންކުތަކުގައި މިއުސޫލަށް އިންޓަރެސްޓް ލޯން ކޮންޓްރެކްޓް ބޭނުންކުރެއެވެ. މިގޮތުން ޑިޕޮސިޓް ކަސްޓަމަރުން ބޭންކަށް ޑިޕޮސިޓް ކުރާ ފައިސާއަކީ ކަސްޓަމަރުން އަތުން ބޭންކަށް ނަގާ ލޯނެއްކަމުގައި ބަލައިގަނެއެވެ. އަދި އެލޯނަށް ފައިދާއެއް ދިނުމުގެ ގޮތުން އިންޓަރެސްޓެއް ކަނޑައެޅެއެވެ. މިސާލަކަށް ބޭންކުގައި ސޭވިން އެކައުންޓެއް ހުޅުވާ، ފައިސާ ޑިޕޮސިޓް ކުރުމަށް ފަހު. ކޮންމެ އަހަރަކުވެސް އިންޓަރެސްޓްގެ ގޮތުގައި ޑިޕޮސިޓް ކުރި ފައިސާގެ ނިސްބަތުން ކަނޑައެޅޭ އިންސައްތައެއް ދޭން ބޭންކުން އެއްބަސްވެއެވެ. މިގޮތަށް ފައިސާއަށް އިތުރުވާ އިތުރުވުމަކީ ކަނޑައެޅިގެން އިސްލާމް ދީނުގައި ނަހީ ކުރައްވާފައިވާ ރިބާގެ މުޢާމަލާތެވެ.

އިސްލާމީ ބޭންކްތަކުގައިވެސް ޑިޕޮސިޓް މޮބިލައިޒޭޝަންގެ އުސޫލަށް އަމަލުކުރަމުންދެއެވެ. ނަމަވެސް މިކަމުގައި އިސްލާމީ ޝަރީޢާގެ އުސޫލުތަކަށް ފެއްތުމާއި ޝަރީޢާގައި ނަހީކުރައްވާފައިވާ އެންމެހާ ކަންކަމުން ވަނީ ބަރީއަވެގެންނެވެ. އެގޮތުން ރިބަވީ ލޯންގެ މުޢާމަލާތްތަކުން ވާނީ މުޅިން ދުރުވެގެންނެވެ.

އިސްލާމީ ބޭންކްތަކުގެ ޑިޕޮސިޓް ބަހާ އަށް ބަލައިލާ އިރު، ކޮންވެންޝަނަލް ބޭންކުތަކެކޭ އެއްފަދައިން އާއްމު ގޮތެއްގައި ފެނިގެންދާނީ ސޭވިން އެކައުންޓާއި، ކަރަންޓް އެކައުންޓްގެ އިތުރުން އިންވެސްޓްމަންޓް އެކައުންޓްތަކެވެ. ނަމަވެސް މިއެކައުންޓްތަކުގެ އެންމެ ބޮޑު ތަފާތަކަށް ފާހަގަ ވެގެންދާނީ އިސްލާމީ އުސޫލުތަކާ އެއްގޮތްވާގޮތުގެމަތިން ހެދިފައިވާ އެއްބަސްވުންތަކެވެ. މިގޮތުން އިސްލާމިކް ބޭންކްތަކުގައި ޑެޕްސިޓް ކުރުމަށް ވަކާލާ، ޤަރްދް، ވަދީޢާ އަދި މުޟާރަބާ ފަދަ އެއްބަސްވުންތައް ބޭނުންކުރަމުންދެއެވެ.

ޤަރްދް އަކީ އިސްލާމީ ވަރަށް ގިނަ ބޭންކްތަކުގައި ފައިސާ ޖަމާކުރުމުގެ ޚިދުމަތް ދިނުމަށް ބޭނުންކުރަމުން އަންނަ އެއްބަސްވުމެކެވެ. ޤަރްދް އަކީ އިންޓަރެސްޓް ނުލާ ލޯނުދިނަށް ބޭނުންކުރެވޭ އެއްބަސްވުމެކެވެ.. މިއެއްބަސްވުމުގެ ދަށުން އަތުގައި ހުންނަ ފައިސާ ޤަރުދު އެކައުންޓަށް ޖަމާކުރުމުން، އެ ފައިސާ އެ ޖަމާކުރެވެނީ ޤަރުދު އުޞޫލުން ބޭންކަށް ދޫކުރާ ލޯނެއްގެ ގޮތުގައެވެ. ނަމަވެސް ކަސްޓަމަރުންނަށް އެއްވެސް ފައިދާ އެއް ލިބޭނެ ކަމަށް ގެރެންޓީ ދިނުމަކީ ހުއްދަކަމެއް ނޫނެވެ. އެހެނީ އެފަދަ ގެރެންޓީއެއް ދީފިނަމަ ކަންވެންޝަނަލް ބޭންކްތަކުގެ ޑިޕޮސިޓްއާ އެއްފަދަވެ އެފަދަގޮތަކަށް ލިބޭ ފައިދާ ވެގެންދާނީ ރިބާއަށެވެ. އެހެން ނަމަވެސް، އިސްލާމީ ބޭންކުތަކުން މިފަދަ ގެރެންޓީއެއް ނެތި، ޤަރުދު އުޞޫލުން ބޭންކަށްޖަމާކުރާ ފައިސާ ބޭނުންކުރުމަށްފަހު ކަސްޓަމަރުންނަށް  ހިބައެއް ނުވަތަ ހަދިޔާ އެއް ގޮތުން ވަކި ވަރަކަށް ފައިސާ ދެއެވެ. މި ފައިސާއަކީ ބޭންކުން ބޭނުންވެއްޖެ ހިނދެއްގައި، ކުރިން އެއްބަސްވުމަކާ ނުލައި، ކަސްޓަމަރުންނަށް ދެވޭ އެއްޗެކެވެ. ވީމާ، މިއީ ހުއްދަމުޢާމަލާތެއްކަމުގައި އިލްމުވެރިން ދެކެލައްވައެވެ. ނަމަވެސް ޝަރުތަކީ މިފަދަ ހަދިޔާ އަކީ ކަސްޓަމަރަށް ގެރެންޓީދީގެން ނުވަތަ ޤަރްދު އެއްބަސްވުމުގައި ޝަރުތުކުރެވިގެން ދޭއެއްޗެއްކަމުގައި ނުވުމެވެ. އަދި ކަސްޓަމަރުގެ ބާރެއް ނުވަތަ ނުފޫޒެއް ނެތި ބޭންކުގެ ފުރިހަމަ އިޚްތިޔާރުގައި ދެވޭ އެއްޗެއްކަމުގައިވާންވާނެއެވެ.

ވަދީޢާ އަކީވެސް ޤަރްދްގެ އުސޫލާވަރަށް  އެއްގޮތް މުޢާމަލާތެކެވެ. ވަދީޢާގެ މާނައަކީ ރައްކާތެރިކަމާއި އެކުގައި ބެހެއްޓުމެވެ. ވަދީޢާ އުސޫލުގެ ދަށުން ކަސްޓަމަރުންގެ ފައިސާ ބޭންކަށް ބޭނުންކުރެވޭގޮތަށް ރައްކާކުރުމަށް ހަވާލުކުރެވެއެވެ. މިގޮތުން ބޭންކުން، އެބޭންކެއްގެ ކަންކަމަށް އެފައިސާ ހަރަދުކޮށް އިންވެސްޓްކޮށްހަދައެވެ. އެހެންނަމަވެސް ކަސްޓަމަރުން ބޭނުންވާ ވަގުތުގައި އެފައިސާ ނެގޭނެ އިންތިޒާމް ހަމަޖައްސާފައި ބަހައްޓައެވެ. މިމުޢާމަލާތުގައިވެސް ބޭންކުން ބޭނުންވެއްޖެ ހިނދެއްގައި ހިބައެއްގެ ގޮތުން ނުވަތަ ހަދިޔާ އެއްގެ ގޮތުން ކޮންމެވެސް ކަސްޓަމަރުންނަށް ފައިސާދެއެވެ. ނަމަވެސް ޤަރްދް އުސޫލްގައިވި ފަދައިން މިފަދަ ހަދިޔާ އަކީ ކަސްޓަމަރަށް ގެރެންޓީދީގެން ނުވަތަ އެގްރިމެންޓްގައި ޝަރުތު ކޮށްގެން ދޭއެއްޗެއްކަމުގައި ވެގެންނުވާނެއެވެ.

އިންވެސްޓްމަންޓް އެކައުންޓާއި ސޭވިން އެކައުންޓްތަކުގައި މީގެ އިތުރުން ބޭނުންކުރާ އަނެއް އުސޫލަކީ މުޟާރަބާއެވެ. މުޟާރަބާ އަކީ ދެމީހުން ނުވަތަ އެއަށްވުރެއް ގިނަ މީހުން އެކުވެގެން ކުރާ ވިޔަފާރީގެ ބާވަތެކެވެ. ނުވަތަ ޕާރޓްނާޝިޕްގެ ވައްތަރެކެވެ. މިބާވަތުގެ ޕާރޓްނާޝިޕްގައި ބައިވެރިވާ ފަރާތްތަކުން ކުރެއް އެއްބައި މީހުން ވިޔަފާރިއަށް ފައިސާއިން ނުވަތަ އެހެންވެސް ގޮތަކުން އިންވެސްޓް ކުރެއެވެ. (އެހެން ގޮތަކުން އިންވެސްޓް ކުރާނަމަ އެ އެއިންވެސްޓް ކުރެވޭ އެއްޗެއް ފައިސާއިން އަގު ކުރަންޖެހެއެވެ.) މިބައިމީހުންނަށް ކިޔާއުޅެނީ ރައްބުލް މާލްއެވެ. އަނެއް ފަރާތުން ވިޔަފާރީގައި އަމަލީގޮތުން ބައިވެރިވެއެވެ. ނުވަތަ މިއީ މުޟާރިބްއެވެ. ރައްބުލް މާލްގެ ޒިންމާ އަކީ ވިޔަފާރިއަށް ޚަރަދުކޮށް އިންވެސްޓްކުރުމެވެ. އަދި މުޟާރިބްގެ ޒިންމާއަކީ ވިޔަފާރި އެންމެ ރަގަޅު ގޮތުގައި ހިންގުމެވެ. މިވިޔަފާރި މުޟާރިބުގެ އިހްމާލެއްނެތި ބަނގުރޫޓްވެ ގެއްލުމާ ކުރިމަތިލާން ޖެހިއްޖެނަމަ އެންމެހާ މާލީ ގެއްލުމެއް ހިއްސާވަނީ ވިޔަފާރިއަށް އިންވެސްޓްކުރި ރައްބުލްމާލެއެވެ. ހަމައެއާއެކު ވިޔަފާރިއަށް ކުރި މަސައްކަތާއި ހޭދަކުރި ވަޤުތަކީ މުޟާރިބްގެ ގެއްލުންކަމުގައި ބެލެވެއެވެ. ފައިދާ ލިބިއްޖެނަމަ އެއްބަސްވެފައިވާ ގޮތަކަށް ބަހާލެވެއެވެ. މިއުސޫލު ބޭންކް ޑިޕޮސިޓްގައި ބޭނުންކުރާއިރު ބޭންކް އަކީ މުޟާރިބް އަދި ޑިޕޮސިޓް ކަސްޓަމަރުންނަކީ ރައްބުލްމާލްގެ ގޮތުގައި ބެލެވެއެވެ. މިގޮތުން ޑިޕޮސިޓް ކަސްޓަމަރުންގެ ފައިސާ ބޭންކް އެކައުންޓަށް ޖަމާކޮށް އެފައިސާ ބޭންކްގެ ފައިނޭންސިންގ ހިދުމަތްތަކަށް އިންވެސްޓްކުރަން ބޭންކާއި ހަވާލުކުރެއެވެ. އެފައިސާ ބޭންކުން އިންވެސްޓްކޮށް ފައިދާއެއް ލިބިއްޖެ ނަމަ ދެފަރާތުން އެއްބަސްވެފައިވާ ގޮތަކަށް ބަހާލެވެއެވެ.

މިއަދުގެ ދުނިޔޭގައި އިސްލާމީ ބޭންކުތަކަކީ ރަގަޅު އިންވެސްޓްމަންޓެއްކޮށް ޙަލާލް ގޮތުގައި ފައިސާ ހޯދުމަށް އޮތް ވަސީލަތެކެވެ. އިސްލާމީ ބޭންކްތަކުގައި ފައިސާ ބަހައްޓައިގެން ފައިދާ ހޯދުމަކީ ދުނިޔެއާއި އާޚިރަތަށް އޭގެން ފައިދާ ކުރަނިވި ކަމެކެވެ. މީގެ އަހަރުތަކެއް ކުރިއާ ޚިލާފަށް މިއަދު އަޅުގަނޑުމެންގެ ރާއްޖޭގައިވެސް މިފުރުސަތު މިވަނީ ހުޅުވިފައެވެ.