Qurroh Ayuniyyah, Ataul Huq Pramanik, Norma Md Saad and Muhammad Irwan Ariffin
This study aims to analyse the role of zakat in poverty alleviation and income inequality reduction based on the gender of zakat recipients.
Abstract
Purpose
This study aims to analyse the role of zakat in poverty alleviation and income inequality reduction based on the gender of zakat recipients.
Design/methodology/approach
This study used the Centre of Islamic Economic and Business Studies (CIBEST) model as a poverty measure and the Gini coefficient and Atkinson index as income inequality measures to analyse 1,300 zakat recipients in five different areas of West Java, Indonesia.
Findings
Based on the CIBEST model, zakat distribution programmes have better salutary effects on male-headed households in terms of material (0.215) and absolute (0.037) poverty indices, whereas female-headed households have better performance on the falah (0.438) and spiritual (0.022) poverty indices, with greater changes in these indices in female-headed households. According to the Gini coefficient and Atkinson index, female-headed households have better income distribution one-year after zakat distribution programmes, whereas the male-headed households have better performance in regards to welfare loss.
Research limitations/implications
The present study only used the poverty line standard published by the Central Board of Statistics from the Republic of Indonesia to identify respondents who live under the poverty line.
Practical implications
This paper can serve as a reference for zakat institutions in the implementation of zakat distribution programmes when the gender of zakat recipients is taken into consideration.
Originality/value
Not many studies have analysed the impact of gender in zakat distribution programmes despite gender being one of the most important determinants of poverty and income inequality. This study attempts to determine the economic impact of zakat from the perspective of gender.
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Keywords
Islam being a revealed religion for humanity as a whole stands for justice and fairness. This can be achieved by way of establishing an exploitation‐free society. Exploitation is…
Abstract
Islam being a revealed religion for humanity as a whole stands for justice and fairness. This can be achieved by way of establishing an exploitation‐free society. Exploitation is a very complex phenomenon that results from the interaction of multiplicity of forces encompassing economic, social, political and cultural, among others. The mutually interacting forces operate in the presence of dominance‐dependence relationship to perpetuate low productivity and low income, thereby giving rise to exploitation of the underpriviliged by the privileged in the society. The dominance‐dependence relationship works through the interrelated nature of production technology, financial allocation, marketing and distribution networks. Here comes the pivotal role of various institutions involved in dealing with the above mentioned networks. Given the highly centralized nature of administration, the role of head of state in Muslim‐majority countries in promoting appropriate institutions as well as mechanisms for ensuring growth with distributive justice can hardly be over emphasized.
Human fulfilments are linked to human needs. The magnitude as well as the diversity of needs determines the probability of needs being fulfilled or unfulfilled. The degree of…
Abstract
Human fulfilments are linked to human needs. The magnitude as well as the diversity of needs determines the probability of needs being fulfilled or unfulfilled. The degree of accomplishments also hinges on the time and the socio‐economic environments made available to satisfy the desired needs. Of the two factors ‐ time and environments used as a proxy for opportunities, the former being the most crucial factor is controlled by the creator and the latter by the creation. Here comes the role of the creator in so far as the human need fulfilments are concerned. Therefore, none, not even the nihilist can deny the presence of a super power, call it the God, the Almighty or the Nature that is in full control of time factor even though many of us tend to believe in the power of the creation to make use of time and environments in the way he likes.
Development implying change or progress has now been recognized as a multi‐dimensional concept. But development measured simplistically in terms of certain quantifiable variables…
Abstract
Development implying change or progress has now been recognized as a multi‐dimensional concept. But development measured simplistically in terms of certain quantifiable variables such as gross or percapita real GNP was once considered as the be all and end all of the challenges facing the human beings in terms of hunger, poverty, malnutrition and squalid conditions (Aiken & Follette, 1977; Allen & Thomas, 1990). This preoccupation by development theorists, social thinkers, statesmen and philosophers of the past led to the discovery of a magical word, i.e. creation of wealth as a solution to all those human challenges (Ball, 1992). The goal of wealth‐creation as a measure of unidimensional concept of development, in turn, is said to have been achieved by production for profit alone. Again, the production for profit could be pursued only by those producers who would be guided by self‐interested motives of maximizing output and minimizing costs.
Peace is a very precious commodity. It is being concealed by a number of other goals. All the great living religions‐revealed or non‐revealed are strongly committed to peace. This…
Abstract
Peace is a very precious commodity. It is being concealed by a number of other goals. All the great living religions‐revealed or non‐revealed are strongly committed to peace. This is even more true for the three Abrahamic faiths‐Judaism, Christianity and finally Islam. Unfortunately, the history of world events during last few decades attests to the fact that there exist more suspicions, distrusts, enmity, hatred and anger among the believers belonging to these three faiths than the others. The reason being the primary goals pertaining to political, socio‐cultural and economic pursued by the Christian‐dominated West are predominated by the goal of supremacy and domination and not of coexistence and cooperation. In pursuing these goals the Christian including the Jewish dominated West are pursuing the philosophy of moneytheism, liberalism, modernism and secularism. The Muslims living either in their own lands or in the West being the victims of their own despotic and autocratic rulers and their Western sympathisers are forced to take recourse to equally unjust methods branded as terrorism. Having realised the need for peaceful coexistence, this paper advocates for a thorough transformation as far as the basic goals are concerned. In order to achieve this, the existing academic, cultural and religious institutions and media need to undergo transformation based on an acceptable moral education on behaviours, norms and practices.
The term success in this paper is measured by the yardstick of both material and non‐material ones. This study attempts to examine the success story behind Malaysia's development…
Abstract
The term success in this paper is measured by the yardstick of both material and non‐material ones. This study attempts to examine the success story behind Malaysia's development with evidences drawn from both the conventionally used criteria together with the Islamically motivated universal values and ethos. Of the conventional factors, political consolidation of the first Prime Minister in the presence of dynamic enterprising ability of the Chinese as well as South Indian Community based on family values played a pivotal role in creating a foundation for development. The majority Malays, on the other hand, being the victim of colonial legacies and multi‐farious historical phenomenon were by‐passed. Subsequently, the big bargain of 1957, the year of independence by way of securing Malay special rights in the constitution laid the foundation for new strategy of development based on distributive justice. The New Economic Policy with the twin objetives of eradicating poverty and restructuring society could not have been implemented in the absence of universal values such as loyalty, tolerance, sympathy, caring and sharing being demonstrated by all the races regardless of socio‐economic and political superiority. This paper thus argues that from the very beginning the committed and pragmatic leadership, policy continuation, policy dynamism and policy flexibility, among many others, acted as a catalyst for the success story behind Malaysia's development.
The concept of welfare state gained popularity during the period when the free market mechanism already established its pre‐eminence. The free market mechanism of the west…
Abstract
The concept of welfare state gained popularity during the period when the free market mechanism already established its pre‐eminence. The free market mechanism of the west together with the personal freedom being nurtured in an environment of democratic political institutions led to the emergence of the welfare state. The reason why the welfare state gained popularity during the period when the industrialized world was enjoying economic prosperity was because of the growing need for protecting the rights of citizens from any unforseen events regardless of their existing socio‐economic conditions.
The basis of human creation lays the foundation for altruism. Babies, be they human or animal are born helpless. Their very survival depends on the love and affection that are…
Abstract
The basis of human creation lays the foundation for altruism. Babies, be they human or animal are born helpless. Their very survival depends on the love and affection that are already embedded in the hearts of mothers. No amount of selfish attitude of mothers, not at least from short life span, can help in the growth of their off‐springs. One can argue that it is the self‐interested motive of the parents and most particularly the mothers of getting supports in their old days that drives them to be altruistic rather than selfish. Being altruistic means undertaking a lot of sacrifice in terms of personal pleasure and happiness merely for seeing pleasure and happiness in others regardless of any human bondage. An egoistic person, on the other hand, would never care for others. Personal level satisfaction only dominates the mind of an extremely egoistic or self‐centered man.
– This paper aims at examining the past as well as the current issues responsible for the most recent Arab-uprising.
Abstract
Purpose
This paper aims at examining the past as well as the current issues responsible for the most recent Arab-uprising.
Design/methodology/approach
The empirical evidence based on regression and correlation together with tabular presentations suggests that the issue of Arab-uprising can be examined from both theoretical and factual evidence. Both theoretical and empirical findings testify the extremely high interrelationships existing among the determinants and co-determinants of Arab-uprising. Based on the three most fundamental pre-requisites for living a life with satisfaction based on personal honour, dignity, voice, peace, justice and equality of opportunity, the economic, political and socio-cultural components are found to be neglected in the Arab World. The constraint of data limited the scope to use systematically available and reliable independent variables, in particular, warranted by any sophisticated empirical model.
Findings
The findings will have policy directions for the policy-makers/politicians to address the serious issues involving empowerments. It is argued that the ad hoc solution based on buying the dissent of the critics using handouts is not a long-term sustainable solution to the problems. The findings are also expected to create social consciousness among those who are most concerned to see the changes in the society for betterment where every citizen can stand for his honour, dignity and voice, justice and equality.
Originality/value
It is expected that the general reader can understand the issues raised in this paper, internalize the ideas and create an overall environment to redirect the policy frameworks for resolving the social problems without conflict.
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Mohamed Aslam Haneef, Ataul Huq Pramanik, Mustafa Omar Mohammed, Md. Fouad Bin Amin and Aliyu Dahiru Muhammad
This paper aims to develop an integrated waqf-based Islamic microfinance (IsMF) for poverty reduction in Bangladesh. Microfinance institutions (MFIs) have been constrained by the…
Abstract
Purpose
This paper aims to develop an integrated waqf-based Islamic microfinance (IsMF) for poverty reduction in Bangladesh. Microfinance institutions (MFIs) have been constrained by the high cost of funds, high interest rate charges and poor human resource quality of the recipients. Islamic MFIs have recently evolved with the hope of overcoming these financial, ethical and human capital deficiencies faced by the conventional financial institutions. Moreover, a good number of integrated models have been proposed to enhance the role played by Islamic MFIs. Most of these models, however, lack empirical justifications.
Design/methodology/approach
The research uses survey techniques. A total of 381 respondents were included in the survey. The integrated waqf-based Islamic microfinance model (IWIMM) was earlier on developed using literature and intellectual discussions. There are six constructs presenting the IWIMM, namely, waqf resources, IsMF, takaful, project financing, human resource development and poverty alleviation. In the survey instrument, 45 items represent the six constructs, but only 26 items have been retained after factor analysis. Structural equation modelling has been adopted to examine the relationship among the constructs.
Findings
The results show that there are significant relationships between IsMF and takaful, waqf resources and human resource development, takaful and human resource development, IsMF and human resource development and, waqf resources and project financing. The results also indicate that poverty alleviation is possible through the integration of these constructs.
Research limitations/implications
Though the paper has studied conventional and Islamic MFIs in Bangladesh, one of the populated Organisation of Islamic Cooperation (OIC) member countries and also where poverty incidence is high, further studies need to be conducted in other OIC member countries to adopt the model in line with practical and regulatory environment of those countries. Similarly, the study is based on the perception of the respondents, which limits the generalization of the result.
Practical implications
The paper proposed a model that has the potential of being applied for poverty alleviation programmes in most of the OIC member states.
Originality/value
The present paper has developed an IWIMM for poverty reduction.