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Leading an organization relates directly or indirectly with the worldview that drives
the organization. Capitalism recognizes the need to achieve efficiency, as for the
'unlimited' demand that we get, we will always have 'limited' resources. That, we can say
'noble'. However, need to be understood that behind the ‘noble’ objectives of this
worldview, they puts profit maximization as main objective above all cost1. A sustained
growth due to the profitability gained by the organization however reflects absence and
proves how problematic 'classical' capitalism worldview is hence you have to deal with
such issues like exploitation of labor, disregard for society, deterioration of the
environment and so forth.
Scientific and technological revolution had also played a big role in shaping industrial
revolution. Protestant ethics also does help. It is being impregnated with enlightenment
values that are humanist and secular in nature. Moreover, idea of Darwinism spillover
effect unto economics thinking added the chaotic elements into the equation. This issue
being highlighted by Prof. Syed Muhammad Naquib Al-Attas in many of his writings,
whereby Western civilization is like broken mosaic 2! So we must understand how these
many pieces come and made up into a big picture. Thus we must go back to the
fundamental discussion of how we should perceive the correct worldview.
1
Shutt. H. (2005). The Decline of Capitalism: Can a Self Regulated Profits System Survive?. Malaysia: SIRD.
2
Syed Muhammad Naquib Al-Attas. (1995). Prolegomena to the Metaphysics of Islam: An Exposition of the
Fundamental Elements of the Worldview of Islam. Kuala Lumpur: ISTAC.
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The question that we should not look back is whether in the context of IFIs, values
inculcation in any of IFIs should be taken seriously since so called Islamic organizations
shall not fall into this worldly trap of making money out of people's livelihood.
Effectiveness of values inculcation on organizations should be measure from many
aspects whereby not only emphasizing more on cost effectiveness, efficiency but rather
how often do people consider things like equity, accessibility, availability, quality and so
forth.
Ethical issues in IFIs should be viewed and considered as ‘cost’, or at least it is in the
equation, and it yields positive results. Most people think that jump into the field of
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finance or the likes just the matter of getting a hold of a job in the IFIs and make money.
Are we go to universities for such objective! Then what about the importance of ethics
and the fiqh muamalah? Of this catastrophic we face now, IFIs responsible to have
illuminated Islamic worldview to be implemented in the fundamental of business
operations.
Value inculcation in IFIs shall be given extra attention from those in leadership
positions in IFIs to start to affect the type of change needed to prevent dysfunction in the
organization as laid out by Patrick Lencioni which he sees from the matters of trust,
3 “Jihad Biisnes” Satu Pendekatan Strategik Ke Arah Pemerkasaan Ekonomi Ummah, Kongres Ekonomi Iislam Ke
Tiga (Ke-3)
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The fulfillment of justice can bring social and moral uplift in the society in which
there is no crime, life security, honors that could bring peace in the society. Thus IFIs
should play its role by serving social objective, not only an individual objective. The
noble vision to promote social welfare of the society is in need to develop a welfare
economics oriented paradigm, and he also believes that the social justice and ethical
norms can be exercised.
Despite that fact, IFIs are equally expected to play a leading role in promoting social-
welfare. Their opinion are supported by the majority of the Muslim economists who posit
that Islamic banking is much more than offering Shari`ah compliant products. It is a
system which aims at making a positive contribution to the fulfillment of the socio-
economic objectives of the community at large6.
4 Lencioni, P. M. (2007). The Five Dysfunctions of a Team: A Leadership Fable. Singapore; John Wiley and Sons
(Asia) Pte Ltd.
5 Shidiqi, Nejatullah (2006), Islamic Banking and Finance in Theory and Practice: A Survey of State of The Art,
Journal of Islamic Economic Studies, Vol.13 No. 2, p. 6.
6 Asyraf Wajdi, and Nurdianawati Irwani Abdullah. (2006). The Ideal Of Islamic Banking: Chasing A Mirage?
Retrieved January 16, 2009, from www.asyrafwajdi.com/download.php?f=0013(downloaded-fromasyrafwajdi.
com).pdf
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From the discussion above we must understand that the value inculcation may be
cultivated through top-down approach, or/and with grassroots approach. Approaches that
encompass 2-level of bottom-up development which is in terms of individuals and the
organizations themselves.
The individual aspect relates to something that within human’s spiritual domain;
development of aql (reasons), qalb, nafs. This will help to determine one’s attributes;
mazmumah, mahmudah. These feeling of inward relation are between individuals with
God via faith and piety and the outward relation with mankind by good attributes.
Cooperation shown merely to support such fardhu kifayah systems form a sustainable
relationship as mentioned in the Quran; ‘wa Hablum Minanas wa Hablum Minallah’.
These reflect the senses of belongings that will never be found in any other worldview
other than faith-based system7.
7
Muhammad Suykri Salleh and Choudhury, M.A. (1996), 'Grassroots Approach to Sus- tainable Development',
Humanomics, Vol. 12, No. 3.
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Bibliography
AAIOIFI, Accounting and Auditing Organization for Islamic Financial Institutions. (1999),
Governance Standard for Islamic Financial Institutions. No. 1 - Shari’a Supervisory
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Asyraf Wajdi, and Nurdianawati Irwani Abdullah. (2006). The Ideal Of Islamic Banking:
Chasing A Mirage?. Retrieved January 16, 2009, from
www.asyrafwajdi.com/download.php?f=0013(downloaded-fromasyrafwajdi.com).pdf
Asyraf Wajdi, and Nurdianawati Irwani Abdullah. (2007) Maqasid al-Shari`ah, Maslahah and
Corporate Social Responsibility. The American Journal of Islamic Social Science. Vol.
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Corporate Social Responsibility. The American Journal of Islamic Social Science. Vol.
24 No.1, pp. 25-45.
Aznan Hasan. (2009) How Shariah boards add value. Retrieved on March 8, 2010 from
http://www.thefreelibrary.com/How+Shariah+boards+add+value.-a0212386367.
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March 23, 2010, from http://news.bbc.co.uk/2/hi/business/8401421.stm
Lencioni, P. M. (2007). The Five Dysfunctions of a Team: A Leadership Fable. Singapore; John
Wiley and Sons (Asia) Pte Ltd.
Muhammad Ali Haji Hashim (1998). Building A Learning Organisation - An Islamic Approach.
KL: IKIM. p.27-29
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Muhammad Ali Hashim. (2009). “Jihad Bisnes” Satu Pendekatan Strategik Ke Arah
Pemerkasaan Ekonomi Ummah, Kongres Ekonomi Iislam Ke Tiga (Ke-3).
(Unpublished).
Muhammad Suykri Salleh and Choudhury, M.A. (1996), Grassroots Approach to Sus- tainable
Development. Humanomics. Vol. 12, No. 3.
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Sector in Malaysia. International Review of Business Research Papers. 5(1). p. 294-306.
Mohd Rizal Muwazir el. al. (2006). Corporate Social Responsibility Disclosure: A Tawhidic
Approach. Jurnal Syariah. 14 (1). pp. 125-142.
Shidiqi, Nejatullah (2006), Islamic Banking and Finance in Theory and Practice: A Survey of
State of The Art, Journal of Islamic Economic Studies, Vol.13 No. 2, p. 6.
Shutt. H. (2005). The Decline of Capitalism: Can a Self Regulated Profits System Survive?.
Malaysia: SIRD.