Aini Suzana Ariffin

Grassroots Participation in Policy Formulation: Gaps and Challenges in the Developing Countries: Case of Malaysia and Zanzibar Grassroots

Abstract The debates are still inconclusive on how best the grassroots can be included in policy formulation, and specifically supporting social development in the developing countries. Numerous policy scholars have uncovered that the issue of the grassroots inclusion in policy detailing is paramount and that participatory procedures are needed for better policy formulation process. Notwithstanding, numerous conclusions demonstrate that the endeavors are just won on principles at any rate as opposed to practices on the ground. Still, there is an extraordinary worry about how grassroots are included in term of procedure, platform, framework, methodology and the participatory component. This paper examines and investigates the major issues concerning the grassroots participation in the policy formulation in the developing countries for supporting social improvement. The paper found that the acts of policy detailing and activities are very described by lamentation and additionally pseudo grassroots participation. The procedure is for the most part appeared to be hampered by the absence of appropriate techniques, methodology and platform for taking part in one hand and extremely frail mindfulness and poor mentality and negative state of mind on the other side. Thus, grassroots are exceptionally poor, assuming any, take an interest to raise their voice and concern amid the policy detailing. In the light of this, the paper think of an integrated framework which will empower the basic and structural changes to enhance wide and different contributions in the policy formulation and grassroots participation. Our examination utilizes the various encounters and setting in these cases to investigate how the current platform neglected to get the policy premium and the substance from the grassroots level. The paper in view of information of two diverse qualitative case studies of contextual investigations directed in Malaysia, Kelantan specifically, and Zanzibar Grassroots respectively. The studies included 14 establishments in Malaysia and 34 in Zanzibar where 20 respondents secured in Malaysia study and 41 in Zanzibar.

The psychology of giving behavior in islam

‘Who is he that will loan to Allah a beautiful loan which Allah will double unto his credit and multiply it many times?’ [2:245]. It is very important to start with the above verse that teaches us the importance of generously giving to the poor and needy. It help us to establish a better understanding of the psychological views that underlie charitable giving intention, that also plays an important role in the elicitation and stimulation of charitable giving behavior.1 Islam, like other religions, enjoins its followers to ‘give’ for individual and societal well-being. The three main institutionalized instruments of Islamic philanthropy and redistribution of wealth are Sadaqa (charity), Zakat (poor tax) and Waqf (trust).2 Giving Zakat, Sadaqah, or/and participating in Waqf is viewed as “compulsory and important charity”; it is the responsibility of those who have received their wealth from God to respond to those members of the community in need. The whole concept of wealth is considered in Islam as a gift from God. God, who provided it to the person, made a portion of it for the poor, so the poor have a right over one’s wealth.3 The notion of giving, especially giving and helping those in need, is so entrenched in Islam. According to By Relkhatib,4 the Almighty promises us that if we train ourselves to give in times of ease and hardship, our sustenance will increase. Giving awakens our souls and triggers genuine concern for the well-being of others. Research indicates that helping others lessens anxiety and increases positive feelings and feelings of satisfaction. But is this enough to explain the phenomenon of generosity?.5 The love of good deed is the way to the happiness, and the culture of giving stems from inside. People who keen to do volunteer work are always been push by their values and ethics that embodied through behaviors. And the volunteer work varies in size, shape, trends and motives from one society to another. In terms of size, it is less in periods of stability and calm, and increases in times of disasters and wars. Then in terms of form, it may be an effort or a donation of money. In terms of direction, it may be automatic, or directed by the State in social, educational, or developmental activities; and in terms of its motives, it may be psychological, social or political. As a result, it generates selfsatisfaction, God blessing, people’s happiness, and societal wellbeing.

Waqf Between the Past and Present

Abstract Waqf plays a very important role in Muslim societies. It has been the main source for various public services provided to communities. It has been marginalized as a mere charity, although it has historically been successful in producing sustainable income and reducing poverty levels in Muslim countries. Traditionally, the creation of Waqf is inculcated in Muslims’ culture, and included all walks of life. It has also contributed to the service of man in various areas of development. Nonetheless, in modern times, Waqf has seen a declining role, which raises a number of questions as to what factors actually led to an earlier growth of Waqf, and what was the factor associated with its later decline. This review propagates a historical narrative of Waqf, highlighting the reasons for its decline and the need for reform. The paper concludes that if Muslims have good governments that can manage the funds are transparent, reformulates the laws governing Waqf, and design an integrated network of sciences to monitor issues and problems; they can realistically revive the practice of Waqf. The proper management and disbursement of Waqf can become a great source of revenue for the Ummah.