6-an idyllic vista of islamic banking enhancement ...

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

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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


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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


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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


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(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.,


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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”.


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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


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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).


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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


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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.


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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)


50

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.


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


52

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.


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.


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


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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