The success of a credit program designed to alleviate poverty would have
to be evaluated in the light of the program objectives. A successful
program may incorporate a broad set of objectives in addition to credit,
such as empowerment, conscientisation, education, and skill training. The
following five criteria are often used to assess the effectiveness of
credit-for-poor programs:
(i)
Extent to
which the program has reached the truly poor:
This can
be measured both in terms of proportion of beneficiaries who are truly
poor and the number of poor borrowers reached.
(ii) Loan
recovery: This is
measured by the repayment rate. Sustained high loan recovery represents
the simplest and clearest indicator of a program's success as it reflects
productivity or profitability of the loan, as well as the borrower's
satisfaction and support of the program.
(iii) Productivity of the loan: This
measures the viability of the investment into which the loan was applied
by the borrower. It is normally measured in terms of returns on investment
or capital-output ratio.
(iv) Impact
on borrower's income. This
impact refers to the extent to which the borrower's
real income
has increased as result of the credit provided.
(v) Sustainability: It
refers to the capacity of the program to become institutionalized into a
financially
self-supporting program, able to cover all costs and to generate
sufficient profits from its operation. Sustainability is affected by such
variables as the interest rate
charged,
repayment rate, and transaction costs.
Borrower's sustainability is also a case to note in the
sustainability concept. It relies upon a wider range of financial services
than micro credit. In addition to accessible savings, the poor have
requirements for: current account overdrafts to level out consumption
fluctuations; lumps of capital at various stages of family life cycle; and
insurance against unpredictable demands on income (Ibid,
p.378).
CONCEPT
OF DEVELOPMENT AND RURAL DEVELOPMENT IN ISLAM
The concept
of rural development is an integral part of the development concept. The
concept of development as used in the jargon of modern economic literature
does not satisfy the characteristics as enjoined by Islam. While Islam
adheres predominance to spiritual and moral aspects as the basis for any
sort of development and success both in this world and the world
hereafter, the secular concept of development considers the material and
worldly aspects alone (K. Ahmed 1992). The Islamic concept of development
has been derived from four key concepts such as Tawheed (unity),
Rabubiyah (sustainer), Khalifah (representative) and
Tazkiyah (purification). These concepts together present a
worldview of human life providing answers to some key questions. These
are: why man is created, how he is related to his God, what is the
relationship between man and man, and what is the status of man in this
world and for that matter what changes is required to be brought about in
him. According to Khurshid Ahmad, "The Islamic concept of development is
comprehensive and includes moral, spiritual and material dimensions.
Development, in Islam, is a goal and value oriented activity, devoted to
the optimization of human well being in all these dimensions. The moral
and material, the economic and social, the spiritual and physical are
inseparable. It is not merely welfare in this world that is the objective,
the welfare that Islam seeks extends to the life hereafter and there is no
conflict between the two" (Ibid).
The focus of the development effort and the heart of the development
process in Islam is man. Development, therefore, means development of the
man and his physical and socio-cultural environment. According to the
contemporary concept it is the physical environment, natural and
institutional - that provides the real area for development activities.
Islam insists that the area of operation relates to man, within and
outside him. As such human attitudes, incentives, tastes and aspirations
are equally important as policy variables such as: physical resources,
capital, labor, education, skill, and organization. Thus, Islam shifts the
focus of effort from the physical environment to man in the social setting
and enlarges the scope of development policy. Among the dynamic principles
of social life, Islam has particularly emphasized optimal utilization of
resources and their equitable use and distribution and promotion of all
human relationships on the basis of Right and Justice. Islam commends the
value of 'Shukr' (thankfulness to God by availing of His blessings)
and 'Adl' (justice) and condemns 'Kufr' (denial of Allah's
blessings) and 'Julm' (injustice).
Under the
above broader conceptual framework of development, the following two
verses of the Quran set the redistributive pattern of an Islamic economic
system:
"Resource should not circuit only
among the wealthy of you." [59:7].
"Of your wealth have the right of
the poor and the needy." [51:19].
The foregone
discussion leads us to a conclusion that Islam stands for a development
approach where free and uninterrupted operation of market ensures optimum
utilization of resources and encourages a distribution pattern in which
resources are circuited back from the well to do to the relatively weak.
In order to do that a number of interventions are brought into effect. For
example, fiscal and monetary policies, including commercial flow of
investible funds, are to be designed in a way that resources are to be
channeled to the relatively weak and disadvantaged sections of population.
Also there should be a legal and institutional set up so that wealthy
people transfer regularly the due share of the poor and the needy. In
addition to voluntary transfer of 'what they have in excess of their need'
(Afwa), the institution of Zakah and Ushr are the
classical means of compulsory regular transfer of income/asset from the
well to do to the poor. Further the provision of Qard Hasan
(i.e., benevolent loan repayable without any return) is also an
institutional obligation to make available funds to the needy. Thus, the
above principles and provisions construct the building blocks for the
rural development schemes under the Islamic banking
framework.
COMCEPT
OF RURAL FINANCING IN ISLAM
There is no rigid and prototype framework
for rural financing in an Islamic framework. Along with the essential
precondition that the modes of financing must be interest-free, a salient
feature of such a scheme might have the following elements. It should have
programs that encourage side-by-side efforts of people from all economic
strata helping and promoting growth, it should have components,
independent or integrated as a wider part of a program, directly
benefiting the poor and needy. Finally, the institutional
arrangement should be such that it ensures a constant flow and transfer of
resources from the well-to-do to
the weak and disadvantaged. The concept has strong relevance to the
Islamic worldview of life. The transfer mechanism is built-in to the core
spiritual pursuit in Islam. That is why admonition of Zakat has
immediately followed that of prayer repeatedly in the
Quran.
The above essential characteristic of a rural development scheme under the
Islamic framework reminds us of the shortcomings of the currently
practiced poverty alleviation programs in our country. First, these
programs in spite of being able to reach near 25% of the poor, not the
hardcore poor, with micro credits generally not exceeding Tk. 5,000/- lack
achieving regular income/asset transfer. Secondly, borrowers do not
have access to their savings. These two shortcomings jeopardize severely
the borrower's sustainability. Thirdly, failure to reach the
hardcore poor has been a serious setback to the existing rural development
programs, for the following reasons: (a) fear of low recovery as
they may eat up the loaned money to meet their immediate consumption
needs; and (b) that they are out of reach as management cost surpasses
returns to be generated from loaned money. Both the reasons affect
lender's sustainability. Fourthly, funds currently available for
rural financing are mostly donor contributed which are an unsustainable
source. An Islamic rural financing scheme with essential features built-in
to its delivery system should be free from the above
deficiencies.
RURAL
FINANCING UNDER ISLAMIC FRAMEWORK: SOME EXPERIENCES
Rural development initiatives under the Islamic framework in Bangladesh
are of recent origin. With some rare exceptions the initiatives in this
line are a phenomena of the nineties. Even those who started earlier can
hardly be termed as rural development initiatives. Rabitat-al Alam
Al-Islami is perhaps the only organization that started its relief
activities in 1977 among the Rahinga refugees and then extended its
operation among the Biharis in Dhaka and tribal people in
Chittagong Hill Tracts and Rangpur. Origination of the organizations like
Islam Procher Samity, World Assembly of Muslim Youth,
Islamic Education Society can be traced back to the 1970s but they did not
have any credit component in their programs. Few dozens of Islamic NGOs
are working with micro investment as one of their program components from
the late eighties and early nineties.
At present 62 Islamic NGOs are working in Bangladesh. They can
be divided in to five categories in terms of program type as
follows:
a)
Organizations
with credit only as a program component
b)
Organizations
with credit plus as a program components
c)
Organizations
with relief and rehabilitation as a program component
d)
Organizations
with education, culture and research as program
components
e)
Organizations
with preaching as a program component
Table 1
(given at the end of this chapter) shows that 10 organizations are working
with the credit only approach whereas 35 organizations are
operating on credit plus principle having program components like
non formal education, health and sanitation along with micro investments.
Three organizations are doing relief and rehabilitation, four are engaged
in education, cultural and research activities and two are involved in
preaching. Organizations with either the 'credit only' or 'credit plus'
approach, follow the target grouping strategy in their investment
financing and apply 'Bai-Muajjal' or deferred payment as a
primary financing technique.
It has
been gathered from elsewhere that except for the Muslim Aid Bangladesh,
Bangladesh Chasi Kallyan Sangstha, Bangladesh Masjid
Mission and Hilful Fuzul Samaj Kallyan Sangstha the rest of the 20
organizations came into being after 1994. Within this short period of time
the organizations have formed 10,820 groups comprising 407,064 members.
They have so far invested an outstanding amount of Tk. 108
million.
Compared
to the conventional NGO's activities throughout Bangladesh, the
Islamic NGOs have very little presence. There are 363 conventional NGOs
with 6.6 million members as of June, 1997 and cumulative loan
disbursements of Tk. 3,527.90 crores. In contrast, Islamic NGOs only
represent .03% of the conventional NGO's volume.
Evolution
of Islamic NGOs in Bangladesh
is a response to the urge of safeguarding the Islamic way of life in the
face of a massive penetration of interest in rural areas through the
conventional NGO approach. One of the glaring features of these
initiatives are exclusively indigenous in terms of organization and source
of funds which are considered to be building blocks for any effort towards
sustainability.
Islamic
NGOs are yet to develop a rural development plan as perceived by Islamic
economists. Very few of the rural development or rural financing plans
under the Islamic framework have been organized centering the mosque. For
the most part, these organizations have come into being as a result of
spontaneous local initiatives. To the extent information is available,
none of the organizations have been able to introduce a complete and
effective package of borrower graduation. This is the case because
organizations with the credit plus approach cannot yet introduce regular
asset transfers based on Zakat. Similar to the conventional NGOs,
these organizations also do not allow beneficiaries/borrowers' the access
to their savings. Of course, considering the length of the period of their
operation, one cannot expect such types of achievement in such an early
phase of their evolution.
RURAL
DEVELOPMENT SCHEME OF IBBL
Islami
Bank Bangladesh Limited (IBBL) envisages an economic system based on
equity and justice. Taking into consideration that the majority of the
population below poverty line lives in rural Bangladesh,
the Bank has devised a "Rural Development Scheme (RDS)" with a view to
creating employment opportunity for them and alleviates their poverty
through income generation activities.
The IBBL
through its RDS project has been implementing integrated programs for the
landless poor, wage laborers and marginal farmers aimed at meeting their
basic needs and promoting their comprehensive development. Consciousness
among the poor needs to be enhanced so that they can firm ups their
position in the socio-economic structure of the country. In order to
consolidate their economic base, invested money should be used in income
generating activities so the poorer section of the population can become
self-reliant. RDS works for the realization of that objective.
Goals
and Objectives
The
followings are the important objectives of IBBL's Rural Development
Scheme:
1)
To bring
the poorer population within an organizational framework by setting up
certain rules and regulations with a view to free them from the curse of
poverty and make them self-reliant, thereby converting RDS into a
self-reliant sustainable program;
2)
To extend
bank investment to agricultural and non-agricultural sectors in the rural
areas;
3)
To invest
on employment and income generation activities of the rural
population;
4)
To provide
self-employment for distressed people;
5)
Socio-economic
development of the poor and distressed by group/center
formation;
6)
To bring
both male and female to provide employment under income generation
activities and help them to attain self-reliance step by step;
7)
To
continue to support the self-reliance drive of the poor in their search of
capital formation from savings they make out of their increased
income;
8)
To help
reduce and eventually stop, through enhancement of their income, the
lending on high and exorbitant rates of interest by the village
money-lenders, the advance sale of crops, land and mortgage of land by the
poor at the time when they are most in need.
9)
To follow
an approach of comprehensive development side by side with economic
development; and
10)
To
provide financing to develop housing in the area.
Selection
of Beneficiaries
The RDS of
IBBL is target group-based. Beneficiaries of the plan are thus landless,
wage laborers and marginal farmers. Selection criteria for members of the
target group are as follows:
(a)
Farmers
owning up to 0.50 acres of land including sharecroppers;
(b)
Persons
engaged in non-agricultural activities owning up to 0.50 acres land or
landless;
(c)
Permanent
resident of the project area;
(d)
Borrower
or defaulters of any other bank or organization will by no means be the
beneficiaries of the plan;
(e)
Females
belonging to the families of the serial 1 and 2 above, interested in
income earning projects, but who unable to do so due to dearth of money,
may form a group and get the financial support;
(f)
Distressed
people may undertake income generating schemes in non-agricultural sectors
such as cow/goat/duck/ chicken etc. for their self-employment;
and
(g)
Landless
to be given priority in selecting target groups whose yearly family income
must be below Tk. 15,000/-.
Group
Formation and Management of the Scheme
Activities
of the RDS are organized in-groups. Each group consists of five members.
People with the same mentality, age and financial status who are trustful
to each other are considered for group formation. Group members should be
from the same village. A person being a permanent inhabitant of the
village, and owns less than 0.50 acre of land and has annual income of
his/her family not exceeding Tk. 15,000.00 is considered eligible to be a
member of a group. Not more than one member from a family can be member of
a group and the group cannot be formed with kith and kin. With these
restrictions group members are free to choose their compatriot, as they
like. Group members elect their group leader and deputy group leader from
among themselves. There can be 2 to 6 groups in a para,
mahalla or village forming a Centre. Group leaders and deputy group
leaders of all groups, in a meeting, elect a Centre Leader and a Deputy
Centre Leader.
In order
to formalize group and centre formation and the election of the group
leader, deputy group leader, centre leader and deputy centre leader, all
members of the centre are required to adopt resolutions in which they
agree to abide by the rules and regulations of the group/centre. A meeting
is held weekly, themselves determine the date, time and place of which
according to their convenience.
Group
formation and subsequently emergence of a centre are the result of
constant effort and intensive supervision of a field supervisor. Generally
a field supervisor is responsible to supervise 40 groups or 200 members.
The field supervisor is recruited few a months ahead of the group
formation and initiation of investment activities. Soon after the
appointment a supervisor is required to motivate people, mobilize support,
conduct base-line surveys, form groups and organize the group members.
Preferably, a field supervisor should be a local person with a minimum
level of education.
All of the
activities of RDS are coordinated and managed from a branch office of
IBBL. A project officer is responsible for reporting the activities to a
committee headed by the bank's branch manager. The project officer
supervises the activities of the field supervisors in the entire command
area of its operation. He provides instructions and suggestion to the
field supervisors in implementing new projects. While forming groups the
project officer attends the meetings. He organizes training for the group
members and ensures, through the field supervisors, the attendance of the
group members in weekly meetings. He keeps a constant eye on the
investment disbursement, timely repayment of weekly installments, savings
deposits, and adherence of other rules and regulations by all group
members. Investment vouchers preparation, filing of documents, and
production of monthly investment balance sheets are among the other
regular activities of a project officer.
Collateral-Free
Investment Financing
Investment
financing under RDS program of IBBL is generally collateral-free.
Extremely rigorous supervision and mutual guarantee provided by each
member of the group have become a good substitute for collateral in the
traditional sense. In spite of that, strict adherence to group rules and
regulations ensures appropriate selection of borrowers.
Of course,
fish culture in ponds and the purchase of agricultural and irrigation
implements require support collateral in the form of an equitable
mortgage. Moreover, each member of the group is required to provide a
personal guarantee for his group.
Investment
financing starts after a three-month observation of the group members in
terms of regularity in their attendance in weekly group meetings, centre
meetings, and the deposit of their personal saving. Two members from each
group selected by the group members are considered for investment
financing. The rest of the group members become eligible for financing
after those members of the group that received a loan have paid their 2 or
3 repayment installments.
Investment
proposals recommended by group/centre members and collected by the field
supervisor are approved after careful review. Ultimately, the loan is
approved by the Investment Committee, which is headed by the Bank's Branch
Manager. The committee is comprised of the Branch manager, the Second
Officer or Investment Officer, and the Field Supervisor. The Investment
Committee meets once in a month. Upon approval of an investment proposal
by the Investment Committee, the appropriate documentation for the types
of financing going to be extended must be completed. Banking as well as
Shariah rules are required to be followed appropriately.
The
following Islamic modes of investment are applied for investment financing
of the group members:
|
·
Musharaka
·
Mudaraba
·
Bai-Muajjal |
·
Murabaha
·
Hire-purchase
·
Bai-Salam |
Recovery
Process
It is
believed that the bank's best chance for successful recovery is dependent
upon properly structuring the installment payments. The amount and number
of installments should be based on earnings from the investment and the
time interval it takes for one investment-gestation-return cycle. The
following considerations are taken into account while determining the
appropriate installment payment:
·
For the
non-agricultural sector installments may be made on a
weekly/monthly/quarterly basis. Weekly installments are preferred since
the frequency of the short intervals often times lead to more successful
recovery. Usually a payment schedule requiring 45 fixed installments of
principal and profit are prescribed, allowing a two-week gestation period.
This payment schedule allows for up to three missed installments, two
installments are not required during Eids and one installment may be
missed in the event there is an accident.
·
Determination
for the appropriate installment frequency in the agricultural sector
depends on the cropping cycle. In case of vegetable and green curry
production, weekly installments allowing a longer gestation period is
suggested.
·
Generally
all investments are repayable in weekly equal installments. In exceptional
cases, with income generated beyond the date of the installment payment, a
timely token payment is advisable followed by payment of the residual
amount along with the next due installment.
Avenues
of Investment
Other than agricultural activities, seven categories of non-agricultural
activities in the rural areas are financed under the RDS program of Islami
Bank Bangladesh Limited. The categories and the types of activities
financed under each category are presented in the form of a table. These
are shown at the end of this Chapter, respectively, in tables 2 and
3.
Some
Recent Field Experiences of RDS
Hamid and Rahman (2001) have recently evaluated the Rural Development
Scheme of the IBBL under the sponsorship the Islamic Bank Training and
research Academy (IBTRA). For the benefit of the interested readers, some
results (relevant for the Book) are given as under.
(a) Utilisation of financial resources
For the
sake of simplicity by 'financial resources' we mean only the funds (either
in cash or in kind) borrowed from the lending institutions. For examining
the utilisation of funds by the borrowers, the rural activities have been
classified into, as per convention, 7 groups namely, agriculture and
forestry, livestock and fisheries, processing and manufacturing, trading,
services, shop keeping and peddling. Since all funds are not utilised for
productive activities as noted, a new category has been added i.e., pure
consumption (or unproductive use). The data collected relate to 3 years
i.e. 1998, 1999 and 2000. Several points can be noted from the Report
referred to here.
First, all the
selected persons have not taken loans for all the years considered here.
In the case of IB, although most of them have taken loans (194) in 2000,
most others have not done so in the other two years. The obvious
explanation is that the Bank started its operation only 2 or 3 years
before in the study locations. In the case of GB, all persons have taken
loans in the current year. Most others, unlike IB, have also done so in
the other two years.
Second, the per
capita amount of investment/loan taken varies between Tk. 3 thousand and
Tk. 9 thousand in the case of IB clients. The average amount appears to
have increased over the period under review. In contrast, in the case of
GB, the per capita amount varies between Tk. 4 thousand and Tk. 13
thousand. Unlike the other one, the amount on the average shows little
variation over the years. It may imply that the GB has now reached its
limit of loan amount or it makes increase in the loan amount only
marginally.
Third, in IB, of
the total funds disbursed in 2000, the maximum amount (24.9%) has gone to
processing and manufacturing. In order of importance, the other heads are
trading (20.5%), agriculture and forestry (17.9%), services (12.1%), and
others. In the GB the picture is not very different. Here, maximum amount
of loan (36.9%) has gone to processing and manufacturing sector, followed
by services (23.3%), trading (13.8%), livestock and fisheries (7.8%) and
others. The data as published by Credit and Development Forum (CDF) shows
that about 42 per cent of total funds of 369 NGOs including ASA, BRAC and
Proshika was distributed in the 'small business' sector and another 18 per
cent to the 'livestock' sector up to June 1988.
Fourth, another
interesting finding regarding the utilisation of the borrowed funds is
that where as such sectors as shop keeping and peddling have some
importance in IB, these have very little or no importance in the GB.
Noticeably, the GB gave no amount of money to peddlers. Does it imply that
the GB members have gone upward in the activity scale too?
Fifth, an
attempt was made to have some information about the use of money for pure
consumption or unproductive purpose. There was an indirect question on
this issue. The actual information obtained from the clients shows that
about 11.7 per cent of the IB and 9.1 per cent of the GB funds are
diverted to unproductive uses. This should be regarded as the minimum
amount; in actual practice the real amount would perhaps be much bigger.
In any case, this analysis shows that the lion share of the total micro
investment/micro-credit in Bangladesh goes to processing and
manufacturing, livestock, trading and services.
Sixth, recovery
performance of micro-investment/micro-credit of both these institutions is
very good. Our field records show the recovery rates of both these
institutions are well above 90 per cent in the study locations.
(b)
Avoiding prohibiting activities
An Islamic
entrepreneur must consciously avoid prohibited activities. It may be
assumed that it will be easier to get rid of these activities if he/she
works through IB. Against this background, there was an indirect question
i.e., "Please give us just one reason (or the most important reason) for
joining your Bank". This was for the IB and GB members only. A large
variety of answers were obtained against this question.
The
immediate message that one gets is that the responses given by the two
institutions are not similar, and in some cases they are different,
perhaps fundamentally different, from each other, For instance, of the
answers given by the respondents of the IB, one-fifth specifically relates
to the thing we are looking at. They said that they joined the IB simply
because it is "Islamic", because it avoids interest (which is Haram
in Islam), because it speaks about the Quran and the Hadiths. These
are actually the persons who consciously wanted to avoid prohibited
activities. Others were not conscious about the Islamic tenets as would be
clear later. However, quite expectedly, there were no such answers from
the clients the GB. On the other hand, a good number of respondents of the
GB stated that they joined this institution simply because it gave more
than one type of loan simultaneously. This is a fundamental difference
between the clients of IB and those of GB in so far as their main reason
for joining the institution is concerned.
Another
important finding of the information as contained in the Report referred
to here is that a large number of clients of both these institutions
became members with the particular aim "To improve our living
conditions/To get loan and invest it in productive activities". This
implies that about one-third of the members joined their institutions
simply to gain benefit in this material world: There was no consideration
for the world Hereafter.
Still
another interesting point to note is that 17.5 per cent of IB members
mentioned flexibility of the Islami bank regarding the weekly payments.
They opined that there was no undue pressure from the bank; it waited when
they were in real difficulty. For the GB, a large number of persons
(37%) opined that they joined the bank because the GB came first/the bank
was nearer to their houses/neighbours had joined.
However,
the important message that one gets from this analysis is that about
one-fifth of the members of the IB are conscious about the prohibited
activities.
(c)
Partnership business
Among the
alternatives of interest as modes of finance, partnership business is
perhaps the most critical one. It has been found that an Islamic
entrepreneur would not at least show any apathy towards this form of
business. In the structured questionnaire, there were several questions on
this particular form of Islamic mode. Unfortunately, mainly because of
lack of knowledge, the answers received were very poor and not suitable
for quantitative expression.
(d)
Maximisation of Profit
An Islamic
entrepreneur, like any other conventional economic agent, will try to
maximise profit. But a distinguishing mark of this entrepreneur is that
he/she will not strive to maximise profit under any or all circumstances.
Attaining less than maximum profit may often satisfy him/her. An indirect
question was put before the clients in order to ascertain their opinions.
The data show that at least one-fifth of the respondents of all categories
of the programmes has satisfied this criterion.
(e)
Characteristics of Entrepreneurship
As many as six major characteristics have been identified for the
entrepreneurs. These are: He/She:
(a)
produces
wholly new product
(b)
undertakes
new line of business
(c)
adopts new
process of production (in the case of old products)
(d)
goes for
expansion of the existing business
(e)
adopts new
marketing techniques
(f)
generates
new employment opportunities.
It can be
seen from the Report that expansion of business is the most dominating
feature of entrepreneurship development of the clients under discussion.
In the IB as many as 60 per cent of the clients possessed this feature. In
order of importance other features include new line o business (16%) and
wholly new product (12%). In the GB, expansion of business accounts for
about 52 per cent of the total activities. Interestingly next dominant
feature of GB clients is that 40 per cent of them have gone for new line
of business. Other features are not worth mentioning. For 'others'
category, only 17 per cent fall within the category 'expansion of
business'. This is followed by 'generation of new employment'. The most
dominating characteristic of this 'others' category is that as many as 65
cent do not possess any quality of entrepreneurship development constitute
only 7 per cent and 5 per cent in the IB and GB, respectively.
From the
discussion of these necessary characteristics, it may be concluded that
both the IB and the GB have contributions towards the development of small
entrepreneurs.
(f)
Attachment
for IB
A
question was asked directly to the members of the IB to know whether they
had any intention to leave the bank and join (say) the GB in the future.
The answers received were all negative. That means the existing RDS
members had great attachment for the IB. They were also asked to explain
the reasons behind their answers. As shown in the Report, there were many
interesting and at the same time thought-provoking reasons. Of the total
200 respondents, as many as 28.4 per cent stated that the bank was nearer
to their homes and that the RDS delivered the goods (cash/investments) at
their door-steps. Next important reason was negative attitude towards the
GB. They said that the GB gave undue pressure on the timely payment of the
weekly instalments. They went further and added that the said bank kept
the members standing in the weekly meetings until and unless money could
be arranged and that they very often took away the members tin and
other valuable assets. The socio-moral issue as the cause for staying with
the IB came only as third point in order of importance. Noticeably, about
one-quarter of the members did not give any specific reason or the reasons
given were either irrelevant or did not carry any sense.
(g)
Practical
work experiences
The
RDS members were asked to give their experiences briefly in working with
the IB. Interestingly enough, about half of the members agreed that the
Bank Supervisors spoke about the Quran and the Hadiths. Many of
them categorically stated that they had learned many things about Islam.
It was good that they need not go to the Bank to collect their loans or
mix with unknown male persons in unknown places. About one-fifth of the
members said that the IB was quite flexible: it did not put undue pressure
for weekly instalment when the members were in genuine difficulty. They
also said that sometimes the Bank Supervisors had gone to their residences
to deliver the goods (investments). This answer constitutes about 15 per
cent of the total responses. Some mentioned about the help and assistance
given by the IB at the time of their daughters' marriages. Although in
terms of percentage it is very negligible, a few argued that the IB did in
fact took extra charge in terms of 'profit', "where is then the
interest-free bank?" they argued (!!!)
(h)
Expectations
from the IB
A
question was asked about their expectations from the IB. It is shown that
of the 15 answers noted, the most important one relates to the amount of
loan/investment given. They expected more loans and more than one type of
loans (like GB) simultaneously. This constitutes 27.3 per cent of the
total answers. Next important one (17.3%) was the loans for housing,
sanitary latrine, and tube well for drinking water. Eleven per cent of the
members very forcefully argued that the IB must provided training
facilities in tailoring, hand-works, fish-culture and pisciculture works
particularly for the women. They alleged that because of lack of training
they were unable to make economic use of the sewing machine given to them.
The same number of respondents expected financial assistance for their
daughters' marriages. Contrary to normal expectation, about 6 per cent
opined that IB should give financial assistance in kind, and not in
cash, and that they should not be allowed to speak lie on this
issue! There were people who wanted to learn about the Quran
and the Sunnah. Although not significant, there are other
interesting expectations as given in the Report.
(i)
Suggestions
The
members of the RDS have given many interesting and important suggestions
for the increasing the number of clients. Perhaps very consistently, the
members have suggested that the IB should increase the volume of credit.
Through experience they were of the opinion that peoples' demand for money
was very high. The lending institutions gave fell short of their demands.
even the amount of loan/investment given by the IB fell short of their
demands. Even the amount of loan/investment given by the IB fell short of
the amounts given by the other institutions, particularly, GB, ASA and
BRAC. Given the opportunities for proper utilisation, the bank should also
provide more than one type of loans (general loans, housing loans etc.)
simultaneously. This is treated as the most appropriate weapon for
increasing the number of clients under the present clients under the
present circumstances.
Another very important suggestion given by the members was to preach more
about the teachings of the Quran and the Sunnah. The added that the
Supervisors should say that the bank or the RDS was not for any particular
category of people but for every one who wanted to improve her/his living
standard by avoiding (interest). In order to compete with other
conventional lending institutions, the members suggested that the rate of
profit (many say 'interest') should be comparatively lower and that should
made clear to the members by way of simple examples. Introduction of
housing loans and the loans for such things as latrine, education, tube
wells and others would definitely attract the general people to come
within the umbrella of the RDS. Many members have praised the behaviour of
the RDS Supervisors: Some suggested that they should improve their
activities with more modern and appropriate tolls. Their numbers should be
increased. The members have also very consistently insisted introduction
of training programme for the women on various important issues. Another
not-negligible suggestion given by the members was that they should be
given outright grants in terms of cash or food during the period of
natural calamities such as floods, draughts and other catastrophic
events.
Table
1: Categorisation of Islamic NGOs in Terms of Program
Type
|
OrganisationCategories
by Program type |
No. |
Program
components |
|
Credit
only:
|
|
10 |
1.
Micro Investment for poverty alleviation |
|
1. Al-Amin Social Welfare. Organisation |
6. Sareka Pavilion |
|
|
|
2.
Palli Mukti Path |
7. Agro Industrial Centre |
|
|
|
3. Janokallyan Bohumukhi Shangstha |
8. RESCU |
|
|
|
4. Al-Ahsan Sonchoy Samity |
9. Kazipur Thana Shisu Kallyan |
|
|
|
5. Siam Sohojogita Society |
10.
SWAB |
|
|
|
Credit
Plus:
|
|
35 |
|
|
1.
Muslim
Aid Bangladesh
2. Bangladesh
Chashi Kallyan Samity
3. Bangladesh
Institute of Habitat Development
4. Bangladesh
Masjid Mission
5. Islamic
Social Development Council
6.
Jubo
Academy
7.
Confidence
8. Darus
Salam Society
9. Dhansiri
Bohumukhy Samabay Samity
10. Hilful
Fujul samaj Kallyan Samity
11. Islamic
Relief World Wide Bangladesh
12.
Islamic
Aid Bangladesh
13. Islamic
Samaj Kallyan Samity
14. Noble
Education & Literary Society
|
18. Provati Jomaj Kallyan Samity
19. Rural Development Trust
20. Social Association for Future Advance
21. AMAN
22. Parash Moni Samaj Kallyan Sangstha
23. Al-Kuba Islamic Welfare Trust
24. Hilful Fuzul
25. Paras Mon Seba Sangstha
26. Islami Kallyan Fund
27. ISRAP
28. Social Development Organisation
29. Ideal Social Welfare Council
30. Social Development Organisation
31. Al-Falah Am Unnayan Sangstha
32.
VICEO
|
|
1. Micro Investment for poverty alleviation
2. Micro enterprise
3. Non-formal education and vocational training.
4. Emergency Relief and Rehabilitation
5. Health and Sanitation. |
|
15. Rabitat
Alam al Alam Al Islami
16.
Khedmat-e-Khalk
17. Model
Bangladesh |
|
|
|
|
Relief
& Rehabilitation:
1.
Islami
Bank Foundation
2.
Kuwait
Joint Relief Committee
3.
Monohardi
Darul Islam Trust
|
3 |
1. Income generating programmes
2. Educational programmes
3. Relief and rehabilitation. |
|
Education,
Culture and Research
1.
Benevolence
Trustt
2. Disa
Bangladesh
3. Darul
Yatim
4. Islamic
Educattion Society |
5. Islamic Economics Research Bureau
6. Al Manar Audio Centre
7.
Islamic Centre |
7 |
1.
Non-formal education.
2.
Health & sanitation.
3.
Orphanage program.
4.
Poverty alleviation.
5.
Nursery. |
|
Preaching
1. World
Assembly of Muslim Youth
2.
Islam
Procher Samity
|
3. Bangladesh Institute of Islamic Thought
|
3 |
1.
Dawah program
2.
Scholarship
3. Translation & publication
4.
Education & training
5.
Relief & rehabilitation. |
Table
2: Investment Avenues, Higher Limits and Duration
|
Investment
Avenues |
Higher
Limit |
Duration |
Remarks |
|
Crop
production |
Tk.
10,000/- |
Highest
1 (one) year |
Crops
of 21 varieties |
|
Fish
cultivation in ponds |
Tk.
25,000/- |
Highest
3 (three) years |
|
|
Irrigation |
Tk.
5,000/- |
Highest
1 (one) year |
According
to need |
|
Agriculture
and irrigation implements |
Tk.
25,000/- |
Highest
3 (three) years |
10%
borrowers equity |
|
All
non-agricultural sectors |
Tk.
10,000/- |
Highest
1 (one) year |
For
343 non-agricultural items payable in weekly
installment |
|
Rickshaw,
van and rural transports |
Tk.
5,000/- |
Highest
2 (Two) years |
Payable
in weekly installment |
|
Hand
Tube well |
Tk.
3,000/- |
Highest
3(Three) years |
|
|
House-building
materials |
Tk.
15,000/- |
Highest
3(Three) years |
|
Table 3: Categories and the number of
activities financed under RDS
|
Activity
types (non-agri) |
Types
of activities |
|
1. Manufacturing and
processing
(126) |
Bamboo
works, cane works, pottery, muri making, snacks making, tailoring,
sugarcane crushing, mending works, tin production, rickshaw making
and mending, sweeping materials, sweet meat, furniture making,
medicine production, umbrella mending, cake preparation, plastic
works, net making, thread purchase, drum purchase, house mending,
wool works, wheel mending, box mending, nut processing, kantha
making, rickshaw-hood making, iron materials making, cap making,
thread works, pickle preparation, printing works, tin purchase,
radio mending, misri making, sawing, laundry works, procurement of
machinery, candle making, sanitary works, welding, embroidery, dry
sweats making, metallic net making, sweet cake preparation, cow-dung
fuel balls, toy making, packet making, nimki making, cosmetic
production, spectacle making, flour making, comb making, mosquito
net making ghee making, rope making, lamp (kupi) making, chanachur
making, jute goods fabrication, shoe making, mosquito coil making,
hand fan making, quilt making, mustard oil making, jewelery works,
chun making, mat making, chira making, saree making,
etc. |
|
2. Service
activities:
(33)
|
Rickshaw,
barber shop, hiring of irri pump, sale of news papers, curt, bullock
curt, mike hiring, feri boat, livestock treatment, horse curt,
buffalo curt, dentist, boating, decorator service, baby taxi,
construction works, sewing machine, rice machine, bi-cycle purchase,
spray machine purchase, carpentry, wheat mill, van procurement,
electric iron purchase, fan making/mending etc. |
|
3. Trading
(82)
|
|
|
4. Shops
74 activities |
|
|
5.
Hacking:
5 activities |
Bamboo
basket, old cloths, peanuts grocery |
|
6.
Nursery:
10 activities |
Vegetables,
water melon cultivation, ginger cultivation, brijal cultivation,
turmeric cultivation, bamboo production, papaya production, chilli
production and onion production |
|
7. Livestock
raising
13 activities |
Milking
cow, bullocks, cow fattening, poultry raising, sheep raising, duck
raising, buffalo rearing, bees raising, pigeon raising
etc |