Burjis: Vol 6, Issue: 1 An Analysis of Islamic Economic Model January-June, 2019

AN ANALYSIS OF ISLAMIC ECONOMIC MODEL

Author: Dr Misbah Nosheen
Associate Professor/Chairperson
Department of Economics
Hazara University, Mansehra
Misbah@hu.edu.pk

Co-Author: Dr Nasir Uddin

Associate Professor
Department of Islamic & Religious Studies
Hazara University, Mansehra

ABSTRACT
The aim of this paper is to discuss some economic Islamic models given by some
prestigious Islamic economists. The Islamic model is one of the examples for
international economies in the starting of new millennium. It has its evaluation
in the 1970s as an alternate to conventional banking system. The model is based
on profit loss sharing and would not be based on interest. The study will focus
on the proposed model and will discuss the issues that the model will be
supposed to address. It was also address whether the model is applicable to
Pakistan economy or not it will also be discussed. As we know that there is dual
banking system in Pakistan. In order to make banking system to be truly Islam,
there should be legal prohibition of riba. In other words, riba should be made
unlawful and whoever deals with it can be prosecuted by law. By prohibiting
riba, it will force the bank to be more creative in offering financing products
rather than just loaning money. The study will attempt to show the comparison
between conventional system and Islamic financial and discusses whether the
Islamic system works smoothly on the economy of Pakistan. It also shows that
Pakistan should change its dual banking system in Islamic banking system to
change structure change. In addition, Islamic financing contract require real
activities to be created. There will not be loans to finance extravagance lifestyle
which is the source of bankruptcies among the younger generation. It is strongly
recommended that Pakistan should enforce truly Islamic financial system to
sustain its economy and avoid another economic crisis in the future.

Keywords: Islamic economic model, conventional economic model, Riba,

Banking System

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INTRODUCTION
In the starting of new millennium, the Islamic model is one of the examples for
international economies. It has its evaluation in the 1970s as an alternate to
conventional banking system. The model would not be based on interest but are
based on profit loss sharing.
The findings of the model were taken from Islamic values taken from sharia
religion. However, the basic difference between the Islamic model and the
capitalistic model is prohibition given by the Koran and so, to do not ask for the
interest rate at the time of repayment of loans. This is applicable “for loans for
both types of productive activities and for consumption purposes.
Shari „a, no doubt, encourages the principle of profit-loss sharing between banks
and businessmen as an approach to promote the spirit of brotherhood and
cooperation in business relations. In contracts tolerable risk and uncertainties
cannot exist. Islam has strongly ordered not to involve all types of gambling.
Gambling is speculative, and any kind of speculation is prohibited in Islam. It is
due to the fact that the buyer is involved in an economic activity aimed to make
profit through trading and not through dishonest appropriation of others‟
property.
Amartya Sen who got the noble prize in the field of economics was of the
opinion of ethic economy. His view point was Islamic one. He gave the
example of Islamic finance when private finance as Zakat is a main source of
mobilizing the resources in an Islamic economy. It is wealth sharing tax and
paid to per capita income systematically. An ideal society is based on two basic
rules: justice and solidarity”. This is the simple mechanism: good and committed
Muslim must find wealth and happiness sharing a percentage of their wealth to
sustain and help poor and it is an efficient application of zakat. This is no doubt

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practically implementing redistribution of national resources and decreases‟ the

gaps between rich and the poor.
So both theories are based on different concepts. One value the money while the
other value the social norms to manage crisis.
During this age of globalization, the material and spiritual well-being cannot be
imagined separately. Islamic welfare model is promoted after the failure of the
neo liberal politics model given by western colonialism. Islam stresses on
welfare expenses on health and education through zakat.
The founder of modern economy Adam smith was in favor of capitalism where
the aim of an individual is profit maximization. In the modern age a more social
model is worked where companies manager are caring about the welfare of all
individuals involved in contracts not just shareholders as a part of corporate
social responsibility. Norms and moral values play an important part in types of
transactions. Indeed, Islamic model is different from Adam smith model.
The western 2008 crisis reveal that western system was not successful and
Islamic financial system should come forward to remove such crisis.
When we look at the south East Asian economies Malaysia is the prominent
example. It is based on hybrid model; mixture of both conventional and Islamic
banking system. The system shows that it is really possible to combine both.
The model was developed during the decade 1991-2000.
In this case follow Mahmud Shaltut who is well-known jurist at Aẓhar
statement, it will depend on the banks‟ attitude and public economic governance
to sustain development. Over 120 Islamic investments banks today, born out in
about fifty different countries for a total amount of $ 800 billion, on the other
hand over three hundred Islamic commercial banks are spread all over the
world. Poor and Standard data had demonstrated that the growing Islamic capital
flown do not depends just on those countries which have adopted the Islamic
structure also into both social and public institutions, such as Pakistan or Iran.

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For example, in Turkey, private sector is leading this new model. On the same
lines, the other sixty-five countries allowed offering Islamic services through the
intermediation system. Follow this theory, Islamic model widespread could be
disillusioned just by fiscal monetary, or direct foreign investment limiting
control.
This paper will discuss two economic models given by famous writers in Islamic
economics (i.e. Mohsin S. Khan1 and Abbas Mirakhor2). The paper will discuss
the main features of the model and how it will be able to solve current era
economic problems. It will also explore some of the issues discussed by the
proposed models according to the Pakistan context, where Islamic and
conventional banking system is working side by side. It is hoped that this paper
will be able to support the view that Islam has the answer to correct current
economic problem and also proposed for the change of dual banking system to
totally Islamic in Pakistan.
ORGANIZATION OF PAPER
This paper will review some studies related to Islamic economics. It further will
discuss two economic models in terms of its theory, explaining power and
characteristics. This paper will also discuss the impact of the models to
economic issues in particularly on its effect to stabilize the banking system and
the effect of exchange rate regimes to an economy. In addition, these issues will
also be looked at in the context of Pakistan. The final section will make
recommendations and concludes this paper.

REVIEW OF LITERATURE
The worldwide financial crisis has provoked academics and policy makers to
hunt for some different intermediates for financial businesses to accompaniment
the prevailing system. Islamic finance, based on Shariah-defined principles,
probably been the standard way to minimize prevalent risks linked with

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financial dealings. This system eliminates interest, betting (gambling),

speculation, and complicated derivatives, which are measured as key aspects of
dehumanization indoors culture. In the same way, the recent model said to have
sustainable development goals which delivers extra opening for Islamic finance
to produce such long-term benefits because as its basic binding principles are
linked with familiarly preservation.3 4
The statements are in according to the
existing view of Islamic banking and the sustainability models (institutional and
welfarist) associated with Chaprra and Ismaʻil┘ replicas of Islamic banking
system5 6. Similarly, According to Khan (1986)7 the basic theory on which
modern system of Islamic banking and finance based is linked with social
wellbeing through effective distribution of financial and capital resources aimed
for attaining growth and evolution. However, it is mixed idea about Islamic
banking and finance educations that is producing paths aimed at establishment
of foundations or signifying latest visions that will support the system. As
previous suggested, Islamic economics and finance concepts are in process of
maturing still 8. Similarly, Ibrahim (2015)9 proposes that Islamic financial
educations need to emphasis and reproduce the genuine basic theories of Islamic
finance, while further work of (Berg et al. 201610; Kamla et al. 200811; Khan
199112) suggests the real-life data application to authenticate the earlier initial
concepts. Therefore, this is not to be realized without thorough appraisal of
preceding & present practical studies provides highlights, assessments,
recommendations, and endorsements for the future. However, present work
emphasis on the assessment of the Islamic financial sector with committed to
deliver practical insight on either conjunction or departure of the system from its
theoretical foundations of Sharia guidelines. Khan (1986) argued that former
privileges describing the Islamic financial structure as major system that works
in extra efficient way with greater solidity, thus producing added effectiveness

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in policies than conservative peers. According to Bashir 1983 the prior model
was verified created on the inevitability supposition of a one-year passé.
Thus, these discoveries‟ significance and validity essential stay more assessed
through integrating supplementary topical economic, social, and environmental
fluctuation Within a small interval of time, one more finding (Al day᾽el &
Hassan 199813) confirmed the past claim of Darrat (1988)14 with a lengthy plane
investigation of fifteen countries. In spite of the prior analyses of the Islamic
economic and financial system (Kuran 199515; Kuran 198316), the universal
retort hip the dominant period has given practical and hypothetical suggestion
(Ebrahim & Safadi 199517). In the same way, the successive empirical studies
provide the feasibility of Islamic investment (Alḥabshi & Shaukat 201518;
Bashir & Darrat 199219; Bashir et al. 199320). Khan (1991) concluded that
Islamic financial and economic organizations consume the possibilities for
providing resolution to socio economics problems which disastrous to be
explained through the traditional examples of neoclassical economics. Hence,
analysis of the present studies that subordinate the main factors of the Islamic
finance scheme covers the system for a strong considerate of whether the
organization at this current stretch agree by his previous claims.
This research is based on objective of analyzing the current empirical and
practical work on Islamic banking and existing extra guidelines for forthcoming
work. The review is not enough to incorporate the whole early work done on
this subject but slightly discovers that majority of work is published in the
highly rated journals. This research paper distinguishes from previous primary
survey based studies which emphases explicitly on problems of Islamic banking
and finance such as financial constancy (Belouafi et al. 201521; Odeduntan &
Adewale 201522) risk involved in rate of return (Kassim and Zainol 201223) and
its performance in fulfilling the demand of modern world (Moisseron et al.
2015)24 relationship of bank and its growth factors interest rate (Ellouz and

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Bellalah 2004)25 norms for collection (Maḥfooz & Ahmed 201426; Nawi et al.
201327); evaluation of theory and practice (Ahmed 198928 and Tahir 200729)
competitive analysis with conservative banks (Zaher & Hassan 2001)30;
Malaysian milieu (Musaeva et al. 2014)31; experimental revisions (Abedifar et
al. 201532; ʻAlam & Riḍvi 201733); impartialities (Masih et al. 2016)34 and
sustainability. Although, not many of these studies were able to syndicate the
thematic and sub-themes that assorted from hypothetical to real world issues
with deliberation to societal effect through purpose of sharia, financial inclusion,
and disclosure even with their vigorous role in the Islamic financial system.
However, this extant research aims to fill this gap through involving present
studies with past ones for serious evaluation and recommendations for future
research studies. This research paper also objects to provide a link between the
earlier and the subsequent empirical studies of Islamic financial literature to
determine possible consistency or deviance within the contextual findings. Thus,
this will provide additional implications to theory, practice, and future research.
The paramount target of this research paper is to subsidize providing sensible
thought that will peak the gap between practice and theory and hereafter support
the system to establishment of industrial sector and strengthen social happiness
generally.
T┘mūr Kuran (as cited in Rosser, 2004) is skeptical that Islamic economics is
able to solve the global economic problems. In fact, he believed that it is just are
presentation by the Muslims to correct Western misconception towards Islam.
Rosser (2004)35 opined that this assessment by Kuran is correct, in particularly
at the backdrop of the September 11 incident in the United States (U. S.).
However, Kuran may be alone in his argumentation since other writers think
differently. Most authors are confident that Islamic economics is at par, if not
better, than interest-based economics. According to Khan (1986), Islamic banks
are more stable than conventional banks during crises because it arrives at

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equilibrium faster. In his paper, Khan (1986) corrects the perception that
interest-free is the only difference between Islamic and conventional banks. In
fact, it is the equity-based deposit that brings about the stability in Islamic
banks. Here, the deposits are treated as equity of the bank. In other words, the
depositors are similar to the shareholders.

Every company depends on their shareholders for business capital. The capital
will be employed to purchase the assets or inventories and pay salaries or
other expenses. As owners, shareholders share the profits and losses of the
companies. By viewing depositors as shareholders, it imposes higher
responsibilities on the part of the depositors and the banks. As shareholders, the
depositors will always be vigilant about their investment. It will force the bank
to invest the deposits in high return assets or projects to avoid withdrawals. This
is because, any changes to the value of assets will always be followed by the
value of liabilities (or equities) of the bank. If the bank did not perform well, the
depositors will immediately withdraw their deposits. The constant equality
between the assets and liabilities is the source of stability to the bank. In
contrast, there seems to be less flexibility in the conventional banks. Due to the
guaranteed of capital (i.e. deposits) and returns (i.e. interest rate) embedded in
conventional banking, it may result in matching problem between the assets and
liabilities. As an example, during the period of high interest rates, there will be
more deposits (i.e. a liability to the bank) but less financing (i.e. an asset of the
bank). This rigidity according to Khan (1986) prevents automatic adjustment
which can be detrimental to the banking system. It can be said that Khan (1986)
has shown that Islamic banking is not only about Shariah (i.e. interest-free) but
also has economic value. In addition, Mirakhor (1987)36 detailed about the
Islamic economic system. In his paper, Mirakhor (1987) discussed about the
value proposition of this economic system which may be appealing to most

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governments. Among the notable issues discussed by the author are in respect
of property rights, economic justice and the role of the state.

MODEL AND METHODLOGY

Our model is based on the model used by Khan (1986), and has its
description in two cases, in first case it is the model with fixed prices and in the
second case it is the model with flexible prices.
There are three different markets in the system the money market, the capital
market and the goods market. In case of capital market only bank borrowings
are considered so banks are only financial intermediaries. Moreover, banks are
assumed to keep zero net worth and not to hold any reserves shares. In the goods
market, it is further assumed that there is slow adjustment in the goods market
and it is a closed economy. In the basic model with fixed prices, the capital
market and the money market will always be at equilibrium due to the non-
guarantees of nominal value of the shares (i.e. deposits). In addition, the real
income will slowly adjust to the excess aggregate demand. In the basic model
with flexible prices, however, the changes of real value of shares from reduction
in real income may cause the capital market not to be in equilibrium with the
money market during the short run and may require some quick government
intervention to restore equilibrium. If this disequilibrium is not corrected
quickly, it may result in instability similar to conventional banking system. This
will be discussed further in the section on economic issues (i.e. stabilization).
Mirakhor (1993) extended the Khan (1986) model to explain about the
equilibrium in a non-interest open economy. Mirakhor (1993) focused on two
characteristics of Islamic economic system; namely it should not have fixed and
pre-determined returns and the rate of return of financial assets should be
determined by real sector. Mirakhor (1993) model is first based on a closed
economy and later includes the effect of an open economy. There are two basic

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assumptions applied by Mirakhor (1993) in the open economy model which are
assets available for foreign purchase is only equities and domestic investors do
not require foreign interest-based assets.
In the closed economy model, equipoise is achieved at a market degree of
return which will associate the level of investment per unit of real capital
anticipated by the firms and the quantity of savings per unit of real capital that
the households are willing to save at the market rate (Mirakhor, 1993).
According to Mirakhor (1993), the long-run equilibrium of the system depends
only on the rate of growth of the labor force, n. In the open economy model,
however, changes in exchange rate will have an impact on the economy.
Devaluation will result in reduction of real wealth of domestic equity holder,
which will result in an instantaneous portfolio adjustment whereby the domestic
equity shares are sold for money. The cheaper equity shares will then be bought
by foreign investors who will increase foreign equity holdings in the economy.
Simultaneously, there will be an improved balance of trade as there will be more
export (cheaper) than import (more expensive). These adjustments in capital
accounts (i.e. from sale and purchase of equities) and trade accounts (i.e. from
imports and export) will result in equilibrium of the economy. Mirakhor (1993)
model tries to explain the impact of not having interest rate to the economy. It is
found that interest-free environment will not have any negative impact on the
economy. In other words, there is no requirement to have interest for an
economy to be at equilibrium.

ATTRIBUTE AND EXPLAINING POWER OF THE MODEL

Khan (1986) presented his model according to the assumptions of Classical and
Keynesian. His model is really a macroeconomic model where he shows the
interaction between the capital market, money market and goods market. There
are several restrictive assumptions employed to make his model workable as

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mentioned above. It should be noted that the banking environment in Khan

(1986) can only exist in an Islamic financial system which was not discussed in
his paper. The model explains the impact of interest-free banking to economic
stability as compared to the conventional banking system. The problem of
conventional banks is caused by the guaranteeing of deposit and return. In order
to avoid such problem,
Islam advocates that deposits are treated as shares in the banks. It is well known
that the returns to shareholders (i.e. dividends) are not guaranteed. In addition,
shareholders may also lose their investments (i.e. shares) if the company that
they are investing in collapse. Due to the fact that the deposits and returns of
conventional banks are guaranteed, any reduction in real income by the bank
will not result in instantaneous adjustment to the deposits (aka real value of
shares in Islamic banks) amount. Assuming that the banks losses are enormous,
it may require insurance or government guarantee to cover the deposits.
Mirakhor (1993) model, however, is a microeconomic model. Rather than
looking at all aspects of the economy, he focused on the workings of the supply
and demand between the buyers and sellers of equities and goods. Mirakhor
(1993) tried to be less restrictive by imposing minimal assumptions in
explaining his model. Mirakhor (1993) model explains about the equilibrium in
a non-interest open economy. It was found that even without interest-bearing
asset, there will not be any effect on the equilibrium of the economy whether it
is a closed or an open one. His model refutes the allegation that interest is vital
in an economy or an economy cannot function without interest rates.
ECONOMIC ISSUES
In this section, two economic issues will be discussed in terms of the stability of
the banking system (i.e. Khan, 1986) and the impact of currency revaluation
or devaluation (i.e. Mirakhor, 1993) to an economy. Another issue that can be
related to the Mirakhor (1993) model is in respect of exchange rate policy.

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Stability of the Banking System

The major change between Islamic banks and conservative banks are, of course,
interest rates.
Riba-based banking system has twisted all financing agreements into loaning
contracts. Therefore, being interest-free is not the only different features of
Islamic banks or Islamic financing. Khan (1986) put forward a model that shows
that the problem with conventional banking is not only about guaranteeing the
interest rate but also the deposit as well. His model explained how interest-free
banking avoids instability in the economy. The non-existence of pre-determined
return on investment and guarantee of capital allows for rapid adjustment
between assets and liabilities of the banks. It avoids panic or bank runs which
will cause banks to face liquidity problems. In addition, the government
guarantee does not help either because it may just create false impression that
there is ample liquidity when in fact, any intervention is really to reduce the
future wealth but in a delayed fashion. It is imperative that Islamic banks
observed and adhered to the real values or principles of Islam in their operation
to be stable as mentioned in Khan (1986). All financing contracts like muḍaraba,
musharaka, ijāra and murabaḥah should not be used just to circumvent riba.
These contracts have rules that should not be confused with conventional
financing. As an example, an ijāra financing contract that relieved the owner
from taking ownership responsibilities will be an operating lease instead. There
is dual banking environment in Pakistan where there are Islamic banks and
conventional banks. The Pakistani government has yet to allow any banks to
collapse even during the previous economic crisis to avoid domino effect in the
banking sector which will trigger instability of economic system. Nevertheless,
the repave been blends between the banks to support them. It is tuff to check
whether Islamic banks are more sustainable than conservative banks in Pakistan
meanwhile the local Islamic banks are holdings of the conventional banks. If

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there is real competition, Islamic banks should be more efficient than

their conventional counterpart in order to survive and win their customers. The
Islamic banks should be able to show that they can give better returns over and
above the interest rate in addition to giving good intermediary services. It is
believed that although there is a downside risk of investment, track record of
Islamic banks will be able to attract investors and create a niche market for
them.

Exchange Rate Regimes

Mirakhor (1993) explains the impact of changes in exchange rates to the equity
holdings and balance of trade. According to him, during devaluation, there will
be an increase in foreign equity holdings but an improved balance of trade.
Revaluation, on the other hand, will result in reduction of foreign equity
holdings as foreign investors sell their shares. However, it will be at the expense
of the balance of trade as there is higher aggregate consumption expenditure
while the level of output is fixed. Currency revaluation and devaluation may be
used to increase trade competitiveness but it should be done properly. In other
words, there should be valid reason for such action. Revaluation and devaluation
that do not have strong basis will result in market correction of the currencies
and bring it back to earlier position. In terms of the exchange rate policy,
Pakistan has turned to the fixed exchange rate policy during the previous
economic crisis. Although there is no problem in adopting such policy, the
capital control enforced to maintain the fixed exchange rate caused foreign
investors to lose confidence in this country. It is important that Pakistan
continues to adopt a consistent exchange rate policy to rebuild investors trust
and encourage foreign trade.
RECOMMENDATION AND CONCLUSION
The study has focus on the proposed model and discusses the issues that the

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model will be supposed to address. whether the model is applicable to Pakistan

economy or not it will also be discussed. It has been mentioned earlier that there
is dual banking system in Pakistan. In order for the banking system to be truly
Islam, there should be legal prohibition of riba. In other words, riba should be
made unlawful and whoever deals with it can be prosecuted by law. By
prohibiting riba, it will force the bank to be more creative in offering financing
products rather than just loaning money. In addition, Islamic financing contract
require real activities to be created. There will not be loans to finance
extravagance lifestyle which is the source of bankruptcies among the younger
generation. It is strongly recommended that Pakistan should enforce truly
Islamic financial system to sustain its economy and avoid another economic
crisis in the future.

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