6-an idyllic vista of islamic banking enhancement
TRANSCRIPT
Economics World, Jan.-Feb. 2019, Vol. 7, No. 1, 38-58 doi: 10.17265/2328-7144/2019.01.001
An Idyllic Vista of Islamic Banking Enhancement Knowledge
Towards Triumph of Knowledge Delivery Process
Adibah Alawiah Osman, Azwan Abdullah, Zatul Karamah Ahmad Baharul Ulum,
Noorshella Che Nawi, Muhammad Zulfaris Mohd Salleh
Universiti Malaysia Kelantan, Kelantan, Malaysia
Definition—Banking or another word of financial institution is taking a role as succor for today’s society as a fast
generated processor in handling money flows. Inclusively, Islamic Banking (IB) means the detailed and
comprehensive processor in handling money flows according to Shariah principle or Islamic regulation. This
approach seems particularly well suited for an individual aims for marketing executives in which the approach is
presumably according to the real purposes. Purpose—The purpose of this paper is to develop a heightened
framework for process delivery of Islamic Banking (IB) knowledge thru the mediation of Islamic social finance
attributes. The framework consists of three define variables: accomplishment of knowledge delivery process in IB,
IB enhancement knowledge, and Islamic social finance attributes. Design/methodology/approach—The paper used
a triangulation study. The quantitative approach consists of the collection of primary data through a
self‐administered questionnaire distributed to 405 Islamic banks’ players in Peninsular Malaysia. The partial least
squares structural equation modelling (PLS-SEM) method was the main statistical technique employed in this study.
In parallel, qualitative approach was used, in forms of semi structured interviews with four Islamic banks’ experts.
The data also gathered from Quran and Hadith. Originality/value—The study has shown that IB enhancement
knowledge is discovered to have a significant effect on knowledge delivery process in IB and a partial mediating
effect on the relationship between independent variable and dependent variable. Overall the results indicate the
model provides good illustration of the emerging shape of knowledge delivery process in IB.
Keywords: Islamic Banking, Islamic social finance attributes, delivery, knowledge
Introduction
In this new millennial, we have seen the participation of both the authorities and the banking sector for the
services process. Therefore, this study focuses on the strategies on the approach to accelerate the transition of
Adibah Alawiah Osman, Ph.D, (Dr), Faculty of Entrepreneurship and Business, Universiti Malaysia Kelantan, Kelantan,
Malaysia. Azwan Abdullah, Ph.D, (Dr), Faculty of Entrepreneurship and Business, Universiti Malaysia Kelantan, Kelantan, Malaysia. Zatul Karamah Ahmad Baharul Ulum, Ph.D, (Assc. Prof), Faculty of Entrepreneurship and Business, Universiti Malaysia
Kelantan, Kelantan, Malaysia. Noorshella Che Nawi, Ph.D, (Dr), Faculty of Entrepreneurship and Business, Universiti Malaysia Kelantan, Kelantan,
Malaysia. Muhammad Zulfaris Mohd Salleh, Ph.D, (Dr), Faculty of Entrepreneurship and Business, Universiti Malaysia Kelantan,
Kelantan, Malaysia. Correspondence concerning this article should be addressed to AdibahAlawiah Osman, Lot 359, Kg. BaganAtas, 16600
PulaiChondong, Kelantan.
DAVID PUBLISHING
D
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
39
Islamic Banking (IB) knowledge delivery process towards being an integral part of IB system(Osman &
Abdullah, 2019). The transition should be in terms of IB enhancement knowledge and the development of a
comprehensive domestic financial binding measurement through Islamic wellbeing. The termIslamic wellbeing
is not confined to one type of financial transaction, but include all aspects of financial activities and human life
in general as statedin chapter 7 (Surah al-A’raf) of the Quran, verse 56:
Do no mischief on the earth after it hath been set in order but call on Him with fear and longing (in your hearts): for the mercy of Allah is (always) near to those who do good.(Translation by Yusuf Ali).
Tafseer by IbnKathir: “When the affairs are in order and then mischief occurs, it will cause maximum harm
to the people; thus Allah’s mercy is for the good-doers who obey His commands and avoid what He
prohibited.”
The Surahgives a directive for human to contribute to society and human wellbeing by warns individuals
not to do mischief on earth which covers all actions and highlights the need for wellbeing in order to obtain
Allah’s mercy (Al-A'ali, 2008).According to Amir (2017), IB has been the focus of the banking world, arising
from greater acceptance and faster growth in the industry than the conventional space and also a greater
awareness on the structures being offered. The concern on how far the delivery of IB’s knowledge has reached
the ‘cognisant’ of humanity still left unanswered. Hence, the framework would not only accentuate greater
potential for trade but would also promote global Islamic financial stability and breakthroughs in new social
relationships..
Research questions:
How does the factor of IB enhancement knowledge significantly affect the accomplishment of knowledge
delivery process in IB?
To what extent does Islamic social finance attributes mediate the relationship between IB enhancement
knowledge and the accomplishment of knowledge delivery process in IB?
Research objectives:
To evaluate the factor of IB enhancement knowledge which significantly affects the accomplishment of
knowledge delivery in IB.
To measure the mediating effect of Islamic social finance attributes in associating with IB enhancement
knowledge towards the accomplishment of knowledge delivery in IB.
Problem Statement
The knowledge delivery process is a framework that addresses the IB challenges. The main challenges
with regards to the knowledge delivery of IB are due to misconception and misunderstanding about the
knowledge of IB (Ahmad, Romle, & Jumahat, 2017). The challenges stimulated by incapacities of newly IB
practitioners from conventional banking in understanding the knowledge towards the prohibition element of
riba, gharar, and gambling as only a few experts and scholars in the Malaysia’s IB system (Ahmad et al., 2017).
As a result, many receive little exposure on IB knowledge.
On top of that, Shariah advisors of IB mentioned that the Islamic banks in Malaysia have been getting
complaints over the proficiency of services and disappointment over social communication (Nor, 2016; Rosnan,
Osman, & Mat Nor, 2015). Considering the failure of social interaction by Islamic banks, and the
developmental requirements of the Muslim societies, it is thus relevant to introduce the Islamic social finance
attributes that would serve the same purpose but with proper guidance from Shariah law and be considered as
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
40
the next institutional development (Nor, 2016). The development of Islamic social finance attributes includes
the knowledge of Ijtihad in binding the originality measurement. Presently, in the nonexistence of such gears
and their effective utilization, Ijtihad remains the best hope for our contemporary replenishment of Islamic
Finance (Ahmed, 2015).
Furthermore, the sharing of Islamic information among Malaysian employees is weak because of the lack
of an appropriate training (Abuazom, Azizan, & Ahmad, 2013). Conferring to Ali, Hassan, Juhdi, and Razali
(2018), 70% of the IB employees in Malaysia viewed that the lack of skilled staff is one of the causes that
creates false impression about IB. This result therefore reflects the problem on the growth and development of
IB enhancement knowledge in Islamic banks as well as on the inaccurate application of religious texts.
Being knowledgeable in Islam does not mean only being well grounded in a particular discipline but also
being well exposed to the knowledge for any judgment at all aspects of human life including business and
intellectual relations (Huda et al., 2016). The need for a new framework is emphasized since grave concern
about the inherent deficiencies of Malaysian Shariah board members in carrying out their task which is credited
to a lack of IB knowledge (Haridan, Hassan, & Karbhari, 2018).
A relatively lower number of studies conducted on the accomplishment of knowledge in IB signals the
existence of literature gap in it. Since previous study mainly focus on customer satisfaction and preview on the
IB’s services, therefore, this study developed a framework which offers an accomplishment of knowledge
delivery process in IB among employee side of interest in Malaysia particularly.
Literature Review
Review of literature is based on the variables attribute that included in the study.
The Delivery of IB Information Pertaining Knowledge
The knowledge delivery of IB employees refers to the execution of an information, experience, skill,
conceptual capabilities and interpretation about IB by IB employees. Table 1 below summarises the selected
definitions discussed above.
Table 1
Selected definitions for knowledge of Islamic banking
Source Concept Description
Ahmad et al. (2015; pp.51) Knowledge of Islamic banking products
“…the information or fact acquired about Islamic banking industry through education and experience in the Islamic banking industry…”
Harun et al. (2015; pp.24) Products knowledge of Islamic bankers
“…knowledge will refer to ideas, rules, procedures, information, experience, context and interpretation of Islamic finance and banking products…”
Johan and Putit (2016; pp.482) Product knowledge “…knowledge about product attributes and usage situations…” Rehman and Muhammad (2014; pp.92)
Knowledge of Islamic Banking
“…understanding of the concepts and practices of Islamic banking…”
Zebal and Saber (2014; pp.511)Knowledge seeking philosophy of Islamic Banking system
“…the orientation on information and orientation on competition of Islamic bank’s system…”
Bhatti et al. (2011; pp.289) Knowledge-based service of Islamic banking industry
“…knowledge of work area, interpersonal skills, and conceptual capabilities…”
In this context, knowledge delivery of IB employees is therefore defined as the execution of IB literacy,
ethics and knowledge enhancement by IB employees. Dahlawi (2005) explicitly stated that Shariah board
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
41
should contribute in determining the conditions and criteria of employment that workers should meet in terms
of ethics, conduct, and knowledge of IB. As conforming to Ahmad et al. (2017), the main challenge of lack of
acceptance among Malaysian towards IB knowledge with regard to misconception and misunderstanding about
the IB. The researchers further stated that the understanding of IB knowledge for newly practitioners of
conventional bankers, especially with regard towards the prohibition element of riba, gharar and gambling is
restricted due to a few experts and scholars in the IB system to recognize these challenges. Previous studies
found that underlying principles and training influence on product knowledge of IB employees in Malaysia
(Harun et al, 2015).
Factors That Influence the Accomplishment of Knowledge Delivery Process in Islamic Banking
The factors were illustrated by defining, interpreting, and assessing the variables in the study towards
developing a framework on knowledge delivery process of IB in Malaysia.
IB knowledge enhancement.IB knowledge enhancement compromises the knowledge and practices that
conducted by leaders or organization as well as through self continuously learning throughout the job hours. In
terms of enhancing knowledge, even the very first word revealed to Prophet Muhammad (pbuh) in Chapter 96
(Surah al-Alaq) of the Quran, Verse 1:
Proclaim! (Or Read!) in the name of thy Lord and Cherisher Who created. (Translation by Yusuf Ali)
Tafseer by Ibn Kathir: “The Surah inform of the beginning of man’s creation from a dangling clot, and
that out of Allah’s generosity. He taught man that which he did not know. Thus, Allah exalted him and honored
him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with
over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with
the fingers”.
Thus, it shows the degree of emphasis on the pursuit of knowledge, learning, and education. Holy Quran
says about learning in Chapter 39 (Surah az-Zumar) of the Quran, Verse 9:
Is one who worships devoutly during the hours of the night prostrating himself or standing (in adoration) who takes heed of the Hereafter and who places his hope in the Mercy of his Lord (like one who does not)? Say: “Are those equal those who know and those who do not know? It is those who are endued with understanding that receive admonition”. (Translation by Yusuf Ali)
Tafseer by Ibn Kathir: “Is it equal for those who sets up rivals to Allah to mislead (men) from His path
with the other. The only one who will understand the difference between them is the one who has
understanding. And Allah knows best”.
The Surah elucidates that those who able to receive the “knowledge” are indeed only men of
understanding as Allah asserts that there is no similarity between knowledgeable with a non-knowledgeable
person and cautions of the superiority of knowledge and how noble is based on knowledge (Nurul, 2012). From
the Surah, it is important for IB player to comprehend the IB knowledge as to escalate it. An organization is
contained by intellectual capital which is known as the invisible soft information that provides value for the
firm, whereby, a banker is a crucial element of this intellectual capital in which to bring innovation and reach
certain task and goals as brain work is more likely liable for improvements and extracts better solution of
business rescission and hurdles (Rabeel & Salamat, 2017). Employees’ enhancement knowledge pertaining
training is an investment for forthcoming gains whereby education and skill levels of employees are enriched
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
42
(Rana & Malik, 2017). The knowledge organizational support and on-job training particularly are linked and
importance for an organization.
Training is a dynamic participation in the knowledge process and the implementation of appropriate
learning strategies and skills (McCombs, 1984). It can be considered as a course of action which creates the
qualities in human resources to make them more productive in order to achieve the organizational goals
(Hashim, 2009). Employees who have not been trained, or who have low levels of motivation, tend to deliver
an inferior service that can be disastrous for the bank and its brands (Khan, 2015). A study indicated that
Malaysian bankers in the Islamic window had little understanding of IB principles, having had neither work
experience nor a related academic background (Zainol, Shaari, & Ali, 2008). Therefore, Zainol also suggested
that both Islamic and conventional bank management should organize seminars and workshop for employees to
encourage innovation in customer service and meet the Malaysian government’s objective of turning Malaysia
into an Islamic financial hub in the region.
Many bankers claimed that they have limited knowledge and do not have extensive experience or relevant
academic background prior to working with present banks (Aslam, Razi, Arshad, & Ali, 2011). Al Zaabi (2007)
stressed strongly that the related departments of Islamic banks could launch scheduled training courses, print
updated brochures and manuals, and conduct in-house inductions for employees to ensure that they receive
sufficient information regarding the general terms and conditions of IB products and services. The result by
Ganguli and Matar (2016) showed that training programs were beneficial by maximizing the productivity and
performance effectively of the trainees. In addition, the organizational knowledge support through training and
career progression have a positive impact on Bahrainization rates in financial sector through the use of right
strategies in order to get their employees equipped with knowledge and confidence (Ganguli & Matar, 2016).
Consequently, evidently by Rana and Malik (2017), structured training and development of employees have a
positive impact on organizational performance and application of Islamic principles augments the impact.
Through the overall past studies on knowledge organizational support, thus, it can be concluded that
knowledge organizational support did influence the direction of IB enhancement knowledge.
On-job training highlights the essential of practices and knowledge sharing. Knowledge sharing plays an
essential role in the organizational process because it helps an organization to transfer new ideas or solutions
(Islam & Mahtab, 2010). When employees are interacting among one another for idea generation, it promotes
the sharing of knowledge among them. Knowledge sharing facilitates the drift of knowledge in the midst of
personages, groups, and organizations (Bock & Kim, 2001; Huang & Newell, 2003).
The staff must have the ability to work by dint of self-confidence and proficiency in handling any kind of
transaction, and possess sufficient knowledge to provide solutions for any tasks concerning about the Islamic
bank’s products and services (Wilson, 2009). The study by Kumajdi (2013) implied that Islamic banks should
emphasize on efforts to gain customers’ confidence through better Shariah governance, human resource
development, knowledge dissemination, and promotions to ensure customers select Islamic bank as their
principal banker. In agreement with Ganguli and Matar (2016), individual enhancement knowledge through
on-job training has an attentive path towards the next level of the career roles, by developing the additional
skills and requirements for the prospective job and definitely continuous practice is a good option.
Through the overall past studies on on-job training, thus, it can be concluded that on-job training did
influence the direction of IB enhancement knowledge. A review on extant literature found that there was a
positive relationship exists between IB enhancement knowledge and knowledge of IB in Malaysia (Harun et al.,
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
43
2015; Abuazom et al., 2013). Studies confirmed that there was also significant positive impact between IB enhancement
knowledge of employees and the performance of IB (Ali et al., 2018; Rana & Malik, 2017; Asri, 2017; Siswanti,
Salim, Sukoharsono, & Aisjah, 2017; Ganguli & Matar, 2016; Rehman & Muhammad, 2014; Osman & Ali,
2008). Moreover, a positive significant was also found between enhancement knowledge (represented by
customer’s satisfaction and experience) and the adoption of IB (Hati & Aida, 2014; Khan & Asghar, 2012).
Conversely, a positive association was also found between IB enhancement knowledge and the
performance of IB in a study by Elahi and Shahaie (2010). However, the author failed to verify the positive
significant of the relationship. This is in accordance with the findings of Tara, Irshad, Khan, Yamin, and
Rizwan (2014) whereby no significant effect was found between customer satisfactions of IB enhancement
knowledge and the adoption of IB.
Therefore, the proposition statement was constructed:
Ha: IB enhancement knowledge of bankers significantly explains the variance accomplishment of
knowledge delivery process in IB.
Factor (mediator): Islamic social finance attributes. Social finance is a way of poised between financial
activities and social wellbeing. On top of that, Islamic social finance is an induced of concept of Tawhid
towards these poised. The word attributes in this study means qualities and mechanisms which is sourced from
originality. The socialization theory within the Islamic market mechanism is the process of learning the
consequences of economic decision done by focusing on Islamic social philosophy and enforcing the moral and
ethical principles of maslahah (Sharfuddin, 1987; Saeed, Ahmed, & Mukhtar, 2001; Ghani, Laluddin, & Nor,
2011). Maslahah means that public interest organizes the very base of Islamic decree (Ghani et al., 2011). The
socialization theory can be referred to consumers as the key motivational factor affected by productive service
delivery of IB knowledge (Ali, Rahman, Rahman, Albaity, & Jalil, 2015).
Islamic social finance well balanced. The set of social finance has been realized ever since the time of
Khulafa’ Ar-Rasyidin. The authority of Saidina Umar Al-Khatab in viewing micro as important as the large
macro view was enabling people and government work together along with the realization of Islamic ecosystem.
This realization was a successful combination of social thoughts and Tawhid. This important reason made that
the human well-being was improving during his time (Pratiwi, 2016). Therefore, the importance of
consideration into micro dynamic is very crucial in determining Islamic social finance. This is due to that micro
involves the inner relationship between both parties in making transactions.
Ijtihad determines Islamic sociofinance. As stated in Chapter 59 (Surah al-Hashr) of the Quran, Verse 2:
It is He who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: and they thought that their fortresses would defend them from Allah! But the (wrath of) Allah came to them from quarters from which they little expected (it) and cast terror into their hearts so that they destroyed their dwellings by their own hands and the hands of the Believers. Take warning then O ye with eyes (to see)! (Translation by Yusuf Ali)
Tafseer by Maududi: “Muslims themselves have been admonished to heed their fate and learn a lesson
from it, lest they too should start behaving as if they were the beloved children of God, as the Jews did, and
should be involved in the misunderstanding that their being included among the followers of the Last Prophet
of God would by itself guarantee for them Allah’s bounty and His support, apart from which they were not
bound to adhere to any demand of religion and morality”.
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
44
From this verse, Allah (s.w.t) orders human to take a lesson as reflected upon vision care. Each event in
the history of Islam has its own reflection; this is why the guideline as proposition of Quran and Hadith is
important to determine the reason behind it. Conferring to Al-Qaradhawi (2015), the opinion of mind that is not
supported by the rules determined by the shariah resulted in decision that mostly dominated by lust and led
towards confusion. For instance, standardization provisions are assumed to call when, for example, IB players
tell customers to select IB products rather than conventional products because it contains the prohibited
elements.
Taking a lesson as reflected upon vision care in Islamic social finance attributes associates with the history
of Ijtihad’s development. This is a proposition to work with Ijtihad and qiyas (Al-Qaradhawi, 2015).
Al-Qaradhawi further justified means of Ijtihad as setting the best effort that practically in nature align with
Shariah guidelines. It is done by brain of human in which someone refers towards mujtahid in think hard to
decide law according to proposition of Al-Quran. This is a proposition to work with Ijtihad and qiyas
(Al-Qaradhawi, 2015). Al-Qaradhawi further justified means of Ijtihad as setting the best effort that practically
in nature align with Shariah guidelines. It is done by brain of human in which someone refers towards mujtahid
in think hard to decide law according to proposition of Al-Quran.
Matters that linked to transactions can be subjected to Ijtihad through maslahah (Ghani et al., 2011).
Islamic law tends to achieve maslahah for human in a way of protecting five basic necessities or calls as
Maqasid al-Shariah that includes religion, life, intellect, lineage, and property (Ghani et al., 2011). The
understanding of this concept is essential in order to remain the validity of source. Ijtihad is only be
implemented by reviewing the originality cause not for human development alone. The ignorance of Ijtihad
as unimportant field of IB evolution clearly disturbs the metamorphose tool for broadening the constituency of
IB since Ijtihad needs to be used to prove the urgency desperate existing state of Islamic finance (Ahmed,
2015).
Establishing values and standard of IB. The economic exchange in Islamic should be attached to the
Islamic values, which isthen translated into practical rulings that prevent corrupt acts such as unfair dealing,
abusiveness, greed, unbridled individualism and exploitation of others in order preserve the IB knowledge
delivery(Laldin&Furqani, 2013).
Hence, as supported by Mohamed, Md., and Othman (2017), the maslahah has become an appropriate
mode to govern the IB laws, which have been grasped by every Muslim intellectual before exercising their
Islamic legal opinion (Ijtihad).
A review on extant literature found that socialization productive service had a direct relationship with
consumer motivation and an indirect effect with the Islamic market mechanism (Ali et al., 2015). Studies also
confirmed that there was a significant positive impact between Islamic social finance attributes and the
performance of IB (Nomran, Haron, & Hassan, 2018; Siswanti et al., 2017; Mollah & Zaman, 2015; Wahba &
Elsayed, 2015; Mohammed, Abdul Razak, & Md Taib, 2008; Hameed, Wirman, Alrazi, Nazli, & Pramano,
2004). Moreover, a positive significant was also found between socialization role (represented by customer’s
satisfaction and experience) and the adoption of IB (Hati & Aida, 2014; Akbar, Syah, & Kalmadi, 2012).
Conversely, a positive association was also found between Islamic social finance attributes and the
performance of IB in a study by Bukair and Abdul Rahman (2015). However, the author failed to verify the
positive significant of the relationship. Moreover, IB intellectual capital is not significant, but also positively
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
45
influences the corporate social reliability and the performance of IB (Musibah & Alfattani, 2014). On top of
that, the indirect effect of Islamic intellectual is capital with the mediation of Shariah financial performance on
sustainable business also proven by the study of Siswanti et al. (2017). The past studies viewed that there was
positive influence of the variable (IB enhancement knowledge) on Islamic social finance attributes by indirect
consequences.
Therefore, the proposition statement was constructed:
Ha: Islamic social finance attributes of bankers significantly explains the variance accomplishment of
knowledge delivery process in IB and mediates the relationship between IB enhancement knowledge and the
accomplishment of knowledge delivery process in IB.
Theory of Knowledge Based on Islamic Scholars
Past Islamic scholars established the theory of knowledge that is most widely used by previous researchers
to determine the epistemology of knowledge either through adapting or extending the viewpoint. Epistemology
details the theory on how the knowledge is produced, the beginning of knowledge and how knowledge emerged,
or how it was developed (Husin, 2009).
Epistemology of knowledge. Epistemology means the theory of science that speaks of its origin and its
relation to human experience (Shahabuddin & Rohizani, 2007). It is also a science that involves reasoning,
exclamation of knowledge, contemplation, and the scope of limitations of reasoning. Epistemology also defines
knowledge, distinguishes diversity in determining sources, and submits their boundaries (Shahabuddin &
Rohizani, 2007). This area deals with two main problems in which how the knowledge source is acquired and
the truth behind it (Shahabuddin & Rohizani, 2007). Based on Kasule (2005), Islamic epistemology is based on
Quran, within the Tawhid paradigm and is guided by objectivity. Knowledge can be absolute like revealed
knowledge. Other types of knowledge are relative (Kasule, 2005). Western knowledge sources come from
empiricism and rationalism while the eastern tradition passes two streams of intuitionism and revelation
(Shahabuddin & Rohizani, 2007).
Tasawuf knowledge is very important in disseminating the epistemology of Islam because tasawuf
knowledge discusses the ways to practice the shariah of the prophet Muhammad. The historical development is
through several parts and the first part is in the time of the prophet Muhammad himself. The first part
emphasizes on prophet’s personality and teaches education towards companions to interpret Tawhid knowledge
(Shahabuddin & Rohizani, 2007). While, the second stage takes parts in the first and second centuries of Hijrah
which include the development that leads to the nature of Zuhud (Shahabuddin & Rohizani, 2007). Among the
figures involved are Hasan al-Basri (101H) and Rabi’ah al-Adawiyah (185H). After that, the birth of writing
and compilation of knowledge is described by Ibn Khaldun (1406), Al-Ghazali (1111) through the book Ihya
Ulumuddin, Ibn Sina (1037), and many more (Shahabuddin & Rohizani, 2007). History of pursuit for
knowledge in Islam is deepened with many Islamic scholars, whose study is accepted all over the world (Salam,
Shaikh, & McLean, 2014). However, the Plato and Aristotle philosophical traditions have pursued to reach at
intellectual knowledge as different from sensory empirical awareness. From the very beginning of history,
Islamic philosophy has occurred as a common ground between Plato and Aristotle’s substance of human
knowledge (Mahdi & Mehdi, 1992). Islamic philosophy sustains that the mind is founded by its nature to task
in different ways at the same time in which being perceptive of intelligible substances and on the other hand
speculative about sensible objects (Mahdi & Mehdi, 1992).
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
46
Based on Figure 1, the stages or the level of knowledge by Ibn el-Arabi precisely describe the knowledge
delivery process and reflect the study’s theoretical framework.
Figure 1. Ibn el-Arabi’s level of knowledge (Shahabuddin & Rohizani, 2007).
Theory of Service Personalization
This study employs Service Personalization Theory (SPT) as one of the foundation theoretical
underpinnings as it accentuates the banking service encounter developed by Surprenant and Solomon (1987).
“Service Personalization” defines as performance occurring in the agreement intended to contribute to the
individuation of the customer (Surprenant & Solomon, 1987).
The SPT theory is adapted due to consider the relative success of alternative personalization strategies on
the assessments of a service, and is calculated to simulate relevant appearances of a banking situation.
Moreover, SPT offers a sound theoretical base for the research of the service encounter (Sparks, 1994).
Figure 2. Theory of Service Personalization (Surprenant & Solomon, 1987).
Based on the Figure 2, the SPT illustrated the perceived quality of services for the wide variety of service
businesses. In fact, this theory was chosen based from the disputation over the recognition of banking products
and services that explained by the determinants of banking selection. Furthermore, a review of literature found
that SPT is the most widely used model by previous researchers on the respective banking behaviour model and
Effects of Personalization Manipulation:
Option personalization Employee Evaluations: Competence Sociability
Programmed personalization Bank Evaluations: Warmth Trust
Customized personalization Satisfaction: Effectiveness Friendliness Offering
Third stage: the true knowledge in
which individuals can feel or accept the true and beyond the bounds of
thought and taste
Second stage: knowledge of the
situation/circumstances involves feelings and
emotions
First stage: the intellectual knowledge
includes information, factual collections, and the use of deeper intellectual
concepts
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
47
banking service satisfaction model (Mohd Dali, Yousafzai, & Abdul Hamid, 2014; Hassan, Chachi, & Abdul,
2008; Ahmad, Rahman, Ali, & Seman, 2008; Dusuki & Abdullah, 2007; Wakhid & Efrita, 2007; Othman &
Owen, 2002; Othman & Owen, 2001; Naser, Ahmad, & Al-Khatib, 1999; Metawa & Almossawi, 1998; Hegazy,
1995). Thus, considering the weakness of the SPT, which claims to be general in explaining personalization in
the service encounter, Harun et al. (2015) developed the framework on product’s knowledge of IB employees.
Theoretical Framework
Most of relevant theoretical models are based on Al-Quran and Sunnah, also the approachable related
references. In Islam, many verses of the Quran acme the relationship between faiths and performing is through
man’s conduct. Specifically, there are seven references related to knowledge delivery in the Quran (Surah
Al-Baqarah: 146, 159, 174; Surah Al-Imran: 187; Surah An-Nisa’: 37, 44; Surah Al-A’raf: 169). The
theoretical framework of IB knowledge is based on framework by Harun et al. (2015) and Chapter 2 (Surah
Al-Baqarah) of the Quran, Verse 275:
Those who devour usury will not stand except as stands one whom the Evil One by his touch hath driven to madness. That is because they say: “Trade is like usury but Allah hath permitted trade and forbidden usury”. Those who after receiving direction from their Lord desist shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (the offence) are companions of the fire: they will abide therein (for ever). (Translation by Yusuf Ali)
Tafseer by Ibn Kathir: “‘Trading is only like Riba’, whereas Allah has permitted trading and forbidden
Riba) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah’s
commandments, not that they equated Riba with regular trade”.
The theoretical framework of IB enhancement knowledge is based on Surah Az-Zumar: 9 and related
framework by Harun et al. (2015) and Zainol et al. (2008).
The theoretical framework of Islamic social finance attributes is based on Surah Al-Hashr: 2 and related
framework by Silvia and Choudhury (2006), Al-Qaradhawi (2015), Ali et al. (2015), and Pratiwi (2016).
Based on the literature review above, it was found that most of the knowledge within the context of
Islamic teaching and the service related clearly illustrates the knowledge delivery process in IB. Clear
understanding of principles helps Islamic financial institutions to create appropriate framework on knowledge
delivery strategies. Figure 3 illustrates the research framework of the present study.
Figure 3. Research framework.
H1
Islamic Banking Enhancement Knowledge Organizational
Knowledge Support On Job Training
Accomplishment of Knowledge delivery in
Islamic Banking Islamic Wellbeing Attributes
Islamic Banking and finance well balanced Ijtihad Determines Islamic Wellbeing Attributes Establishing Values and Standard of IB
H3 H2
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Research Methodology
Research Design
Research design is the overall plan or structure that is used to conduct an entire study. Since the purpose of
this paper is to examine the delivery of IB products and services among IB players (bankers or agents that
involve with marketing area at Islamic Banks) in Malaysia and the relationship of independent variables towards it.
This paper proposed to use both quantitative and qualitative based on triangulation process. As for quantitative
approach, this survey was administered with the help of representative officer of Islamic Bank Headquarters
include Bank Islam Malaysia Berhad (BIMB) and Bank Muamalat Berhad (BMB). The approximate
distribution of the respondents and the minimum sample size of the study were as shown in Table 2.
Table 2
The Minimum Sample Size of the Study
Islamic banks listed Ownership Total employees Total branch Approximate number of
respondents Main: BIMB
Local 4,559 (72%) 147 72%*368 265
BMB Local 1,750 (28%) 63 28%*368 103
Total 6,309 210 100%*382 368
The main selection of Islamic banks in this study is in which Bank Islam Malaysia Berhad and Bank
Muamalat Berhad are due to its independent and domestically-owned Islamic banks in Malaysia (Malaysia
International Islamic Finance Centre, 2018).
A qualitative approach also tolerates the generation of inclusive insights, and for the purpose of this study,
the experts’ perception and experiences on Islamic banks were assembled. All the informants contacted earlier
have been briefed about the research. To guarantee privacy and confidentiality, informants’ names has been
anonymised. This study uses the unique sampling methodology where sample selection is based on their
experiences and contributes. To this end, interviews were conducted with IB and finance experts with varying
backgrounds and from different institutions. Four informants from different exposure, insight, and experience
were chosen for this study, as shown in Table 3.
Table 3
Informants Interviewed
Informant Gender Education Position
IF1 Male PhD Shariah Legal Advisor
IF2 Male PhD Industrial Expert at IB
IF3 Female PhD Academician (Prof.)
IF4 Male PhD Top Manager at IB
Data that were obtained from semi-structured interviews were noted down by the researcher and
documented on the same day. For information that was omitted, the researcher contacted the informant on the
same day for clarification to prevent any confusion in the data analysis section later. Data were collected
simultaneously using two data collection techniques which are online and offline methods. The respondents
were given a six month time to completed questionnaires in which from October 2017 until April 2018. The
numbers of questionnaires were successfully collected and valid for the analysis is 405 (97.36%) for the
screening process.
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
49
Figure 4. Four dimensional triangulation approaches (Jabbour et al., 2010; Shih, 1998).
Figure 5. The overview of data collection process. Sources: Abuazom et al., 2013.
Rationale for Triangulation Used
Triangulation refers to the use of different data collection techniques within one study in order to ensure
that the data can be clearly supported as per prediction (Saunders, Lewis, & Thornhill, 2009). The use of
Gathered data from Quran and Hadith
Analysis of quantitative data (major) - Respondents were among bankers and agents that involve with marketing and
customer service area at Islamic banks
Support the quantitative result by qualitative data
Analysis of qualitative data (minor) -Informants were experts of IB
Synthesis
Ideal on knowledge delivery of IB
Collected the data
Industrial Expert (IF2) Academician (IF3)
Quantitative Data
Regulator (IF1) High management Expert (IF4)
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
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triangulation analysis (qualitative support) is as to provide extra effort in strengthening the quality of research
finding, a reflection from industrial player and academician and in-depth knowledge consideration. There are
two purposes of the triangulation study which are confirmation and completeness (Shih, 1998). Figure 4
illustrated the four dimensional triangulation approaches in a way of enhanced considerably.
Figure 4 illustrated the multiple dimension used in the study by way of confirmation and completeness of
the study thru knowledge delivery of IB in which the qualitative dimension is by IB experts that include
representative of banking, Takaful, academician, and capital market as to support the quantitative measurement.
On top of that Figure 5 exemplifies the overview of data collection process as documented by Abuazom et al.
(2013).
Data Analysis
Evaluation of Measurement Model (Smart PLS).
Below is a full description for the short forms used in the regression tables. All forms were used as
comparing variables by means.
Acc_ = Accomplishment of knowledge delivery process in IB
Know_ = IB enhancement knowledge
Sofi_ = Islamic social finance attributes
Internal Consistency Reliability
Reliability refers to consistency. It concerns with the robustness of the questionnaires and whether it will
produce consistent findings at different times and under different conditions such as with different samples. In
this study, reliability test is being tested mainly using Cronbach’s alpha. According to Hair et al. (1998), the
lowest limit for Cronbach’s alpha is 0.70. Meanwhile, composite reliability values of 0.6 to 0.7 are acceptable,
and values between 0.7 till 0.9 can be regarded as satisfactory (Nunnaly & Bernstein, 1994). In measuring the
reliability, the main part is to evaluate the internal consistency reliability. This can be done by accessing
Cronbach’s alpha and composite reliability value for each construct and indicators.
Table 4
Result of Reliability Measurement
Construct Cronbach’s alpha Rho_A Composite reliability
Acc_ 1.000 1.000 1.000
Know_ 0.724 0.787 0.875
Sofi_ 0.803 0.806 0.884
As can be seen in Table 3, all the composite reliability and Cronbach’s alpha values ranging 0.724 to
1.000 exceeded the perimeter value of 0.70 (Nunnally & Bernstein, 1994). As such, based on the result, it can
be concluded that the measurement in this study is reliable.
Collinearity Issues
A connected measure of collinearity is the Variance Inflation Factor (VIF) (Hair, Ringle, & Sarstedt, 2011).
In the context of PLS-SEM, a VIF value of 5 and higher indicates a potential collinearity problem (Hair et al., 2011).
Based on the Table 4, this study accessed Know_ as predictor of Sofi_. In addition, this study also
accessed Know_, Sofi_ as predictor of Acc_. As can be seen, that all VIF values are below the threshold of 5
means the collinearity among the predictors construct is not the critical issue in the structural model.
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
51
Table 5
Result of Collinearity (VIF)
Acc_ Know_ Sofi_
Acc_
Know_ 1.436 1.302
Sofi_ 1.678
Hypothesis Testing
Based on the t value, p value, and confidence interval, the summary of the hypotheses testing can be
analyzed.
Table 6
Result of Hypotheses Testing
T statistics (|O/STDEV|)
P values Confidence interval
Finding
Know_ ≥ Acc_ 2.928 0.000 (0.043, 0.233) H1 supported
Sofi_ ≥ Acc_ 4.518 0.000 (0.145, 0.362) H2 supported
Know_ ≥ Sofi_ 5.708 0.000 (0.185, 0.380) H3 supported
As shown by Table 6, the relationship between constructs displayed that the hypotheses were all
supported.
Mediating Variable Analysis (Smart PLS)
In order to establish the mediation effect, the indirect effect has to be significant before proceeding to the
next steps of mediator analysis procedure (Hair et al., 2016). The measurement of mediating effect is
scientifically evaluated by indirect effect, direct effect, and variance accounted for (VAF) the relationship.
(a) Indirect effect.
Table 7
Result of Indirect Effect
T statistics P values 2.5% 97.5%
Know_ ≥ Sofi_ ≥ Acc_ 3.443 0.001 0.037 0.118
Table 7 displayed the indirect effect was significant since the t value above 1.96, p values smaller than 5%,
and the 95% confidence level does not include zero.
(b) Direct effect.
The mediating analysis is conducted through the test of direct effect of each independent variable to
accomplishment of knowledge delivery in IB without the construct of Islamic social finance attributes in the
model. The significance test was conducted by carrying out the bootstrapping procedure.
Table 8
Result of Direct Effect
T statistics P values 2.5% 97.5%
Know_ ≥ Acc_ 2.928 0.003 0.045 0.234
Know_ ≥ Sofi_ 5.708 0.000 0.181 0.376
Sofi_ ≥ Acc_ 4.518 0.000 0.144 0.361
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
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Table 8 displayed the direct relationship between Know_ ≥ Acc_ was significant with t value (6.876) and p
value (0).
Table 9
Result of Indirect Effect and VAF
Direct effect Indirect effect Mediating type Total effect VAF%
Know_ ≥ Acc_ 0.141 0.071 Direct and indirect (partial mediation)
0.212 0.157
Based on the Table 9, this study concludes that construct Islamic wellbeing attributes Sofi_ represents
complementary partially mediation of the relationship from IB knowledge enhancement Know_ to
accomplishment of knowledge delivery process in IB Acc_ (15.7%). Since this study indicates the partial
mediation from the construct, therefore the finding supports an empirical theory for the mediating role of
Islamic wellbeing attributes construct in the theory of knowledge delivery process in IB.
Data Qualitative Analysis
The semi-structured interviews were aimed at collecting information on the IB industry from the
perspective of people who are involved in IB. Data qualitative analysis provides the findings on the factors that
contribute towards the accomplishment of knowledge delivery in IB that are faced by the IB players of IB
industry. The analysis presents the detailed findings of the interviews by using Nvivo software. One way to
comprehend the perspective of an informant is to count the words used. Thus, one method of using this form of
analysis is to count the number of times a specific word is used (Leech & Onwuegbuzie, 2007). As Keywords
In Context (KWIC) is a suitable tool to use when the researcher is interested in capturing the actual words used
by the informant, the researcher needs to extract data through the process of word list prior towards KWIC. The
analysis conducted on the four informants allowed this study to distinguish two main themes based on each
interview questions.
Table10
Theme Based on Word List and KWIC
Question categorize Theme Length Count Weighted percentage (% of word frequency)
Similar words (specializations)
IB enhancement knowledge Training 11 5 5.00 Training, upbringings
Islamic social finance attributes Give 4 14 2.97 Bank, carry, fill, finance, get, give, staff, zakat
According to Table 9, two main themes extracted through each interview question that are based on word
list and KWIC technique. For instance, as for IB enhancement knowledge category, training is extracted as a
theme due to its high weightage and the keyword is similar towards the context of enhancement knowledge as
well as offered meaningful indication which includes training and upbringings (specialization similar).
IB Knowledge Enhancement. Based on the Table 11, the informants were asked whether training is
important enough in enhancing IB’s knowledge that held by individual banks. The informants were all in
consensus that Islamic banks need to have enough courses as training is important enough in enhancing on IB’s
knowledge that held internally by individual banks. The informants also agreed that training is an important
factor to produce more professionally competent Islamic bankers.
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
53
Table 11
IB Enhancement Knowledge Factor (Training Theme: 5.00% Weightage)
Informant Yes or no Comment/view based on theme (% of coverage in text search query)
IF1 Yes There are numerous training programmes organized by different companies in Malaysia and many Islamic banks (0.07%).
IF2 Yes The HR department would normally extend a training brochure pertaining to the relevant area of expertise (0.08%).
IF3 Yes More than just internal training to produce more professionally competent Islamic bankers (0.09%).
IF4 Yes Totally need of training and programs to produce more competent Islamic bankers who are also filled with the Islamic ethical upbringings (0.21%).
Islamic Wellbeing Attributes. The study constructs an interview question under Islamicwellbeing
attributes.
Table 12
Islamic Social Finance Factor (Give Theme: 2.97% Weightage)
Informant Yes or no Comment/view based on theme (% of coverage in text search query)
IF1 Yes
The knowledge of Islam on the part of the Islamic bank staff is very important (0.09%).The staff’s knowledge in Islam and Sharīah is paramount (0.05%). Even in situations where some Islamic banks employ non-Muslims, there should be regular internal trainings on aspects of Islam and Shariah. We have done this before in my corporation and non-Muslim staff appreciated it (0.05%). Islamic banks may consider the basic knowledge of Islam or Shariah as one of the criteria for hiring Islamic bank staff for any category of staff (0.14%).
IF2 Yes Solah and Zakat have been repeated multiple times in Al Quran (0.05%). The more we give (Sadaqah), the more we get (0.07%).
IF3 Yes The fundamental of Islam especially with regards to promotion of social justice is indeed a pre requisite to carry out IB (0.06%).
IF4 Yes
Islamic social finance is all about justice and harmonization (0.08%). The understanding pertaining social finance surely enables the staffs to realize the society need and generate useful vehicle to fill the gap in the knowledge delivery process (0.13%).
Based on the Table 12, the informants were asked whether Islamic wellbeing is contributed to realizing the
effectiveness of knowledge delivery in IB. The informants were all in consensus that the Islamic wellbeing is
contributed to realizing the effectiveness of knowledge delivery in IB. The informants also agreed that Islamic
social finance is indeed a pre requisite to carry out IB.
Table 13
Summary of Hypotheses Testing and Interview Result Hypothesis /model
Statement Finding Informants agreeable
H1 IB enhancement knowledge of IB players is positively associated with accomplishment of knowledge delivery process in IB.
Supported IF1, IF2, IF3, IF4
H2 Islamic wellbeing of IB employees is positively associated with accomplishment of knowledge delivery in IB.
Supported IF1, IF2, IF3, IF4
H3 Islamic wellbeing attributes potentially mediates between IB knowledge enhancementand the accomplishment of knowledge delivery in IB.
Supported
Discussion and Conclusion
Discussion
The discussion on major findings of each research question presented in the study is as to provide a
sanction towards the steadfast and weighty of the study.
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
54
Summary of findings for Research Question 1. How does the each key factor of IB enhancement
knowledge significantly affect the accomplishment of knowledge delivery process in IB?
The bootstrapping standard error analysis outcome indicated that t = 2.928, p = 0.003. Therefore, the
research hypothesis (H1) is accepted. The finding on the IB enhancement knowledge of IB players positively
associated with the accomplishment of knowledge delivery process in IB is supported with qualitative analysis.
The informants were all in consensus that Islamic banks needs to have enough courses on IB’s knowledge that
held by individual banks. A review on extant literature found that there was a positive relationship which exists
between IB enhancement knowledge and knowledge of IB in Malaysia (Harun et al., 2015; Abuazom et al.,
2013). Studies confirmed that there was also significant positive impact between IB enhancement knowledge of
employees and the performance of IB (Ali et al., 2018; Rana & Malik, 2017; Asri, 2017; Siswanti et al., 2017;
Ganguli & Matar, 2016; Rehman, 2014; Khan & Asghar, 2012; Akbar et al., 2012; Osman & Ali, 2008).
Conversely, a positive association was also found between IB enhancement knowledge and the performance of
IB in a study by Elahi and Shahaie (2010). However, the author failed to verify the positive significant of the
relationship. This is in accordance with the findings of Tara et al. (2014) whereby no significant effect was
found between customer satisfactions of IB enhancement knowledge and the adoption of IB. Therefore, this
construct should take into consideration due to the facts that this factor is beneficial and valuable as knowledge
and career progression and act as determinants for the accomplishment of knowledge delivery process in IB.
Summary of findings for Research Question 2. To what extent does Islamic social finance attributes
mediate the relationship between IB enhancement knowledge and the accomplishment of knowledge delivery
process in IB?
This study concludes that construct Islamic social finance attributes represents complementary partially
mediation of the relationship between IB enhancement knowledge and accomplishment of knowledge delivery
process in IB as VAF = 15.7%. Therefore, the research hypothesis (H2; H3) are accepted. The finding on the
Islamic social finance attributes of IB players positively associated with the accomplishment of knowledge
delivery process in IB is supported with qualitative analysis. The informants were all in consensus that the
Islamic social finance is contributed to realizing the effectiveness of knowledge delivery in IB. The informants
also agreed that Islamic social finance is indeed a pre requisite to carry out IB. A review on extant literature
found that socialization productive service had a direct relationship with consumer motivation (continuous
organization knowledge) and an indirect effect with the Islamic market mechanism (Ali et al., 2015). Moreover,
IB intellectual capital is not significant, but also positively influences the corporate social reliability and the
performance of IB (Musibah & Alfattani, 2014). On top of that, the indirect effect of Islamic intellectual is
capital with the mediation of Shariah financial performance on sustainable business also proven by the study of
Siswanti et al. (2017). Therefore, this finding clearly suggests that maintaining the Islamic social finance
attributes as an IB standardization is crucial for IB enhancement knowledge in order to govern the knowledge
delivery process of IB. However, the partially mediate finding does not mean that the aspect of Islamic
socialization should be completely ignored. Accordingly, the Islamic social finance attributes as mediator is
actually an important part as to accelerate the transition of IB knowledge delivery process towards being an
integral part of IB system and the development of a comprehensive domestic financial infrastructure.
Conclusion
The result of the present study establishes the major problem that requires urgent attention needed to
AN IDYLLIC VISTA OF ISLAMIC BANKING ENHANCEMENT KNOWLEDGE
55
strengthen the IB players’ knowledge and attentiveness towards the accomplishment of knowledge delivery
process of IB. Islamic banks have the potential to exploit and market to various segments of society extending
beyond those who are concerned with the reputation of banking sector and those who seek for service quality,
convenience, and efficient transactions of the Fourth Industrial Revolution (IR 4.0). The overall findings from
the study have proven that IB player links between IB enhancement knowledge, Islamic social finance
attributes, and the accomplishment of IB delivered have been established for the study.
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