Professional Documents
Culture Documents
Most of the world’s poor lack access to basic financial services that would
help them manage their assets and generate income. This is especially true
for the 900 million extremely poor people who live in rural areas of
developing countries. Good management of even the smallest assets, such as
livestock, can be crucial to very poor people, who live in precarious
conditions, threatened by lack of income, shelter and food. To overcome
poverty, they need to be able to borrow, save and invest, and to protect their
families against adversity. With little income or collateral, poor people are
seldom able to obtain loans from banks and other formal financial
institutions.
The object behind the concept of microfinance is to generate financial
service for those people which are away from financial services and to help
poor people to pull out from the vicious circle of poverty. The idea behind
the microfinance is very naive to generate appropriate change in financial
systems all over the world. As the traditional financial system provided
benfits and safety to the rich segment of the society, the main object of
microfinance is to lift the poor segment of the society from the circle of
poverty and able them to contribute and participts in the economic activities
and development.
The microfinance campaign started when Professor Muhammad Yonus
(Bangladeshi economist) first time granted a few dollars to an impecunious
(basket maker) in the year of 1974. These little loans granting campaign to
the poor persons able them to run there small businesses that would have
helped them to come out from the poverty circle. The Grammen Bank is one
of the successful example which provides loans for the poor to uplift from
the poverty. In this reorganization Professor Muhammad Yonus was
awarded the noble prize in the year of 2007.
It is well documented that microfinance is the most appropriate and better
corridor to empower the poor people and rise their income generating ability
(Pakistan institute of poverty reduction program 2001). The significance of
microfinance is increasing with the passage of time not only Pakistan but
across the boarder as an instrument to eliminate poverty. This sector faces
many problems and challenges in Pakistan as well as other underdeveloped
countries because of additional scope of this sector The thought behind the
microfinance services is to provide financial help to the poor persons and
people at their doorstep at very easy terms and conditions (Wahid Ur
Rehman 2007). At this juncture microfinance has drawn special attention not
only at the academic level but also in the area of policy designing.
Microfinance is one way of fighting poverty in rural areas, where most of
the world’s poorest people live. It puts credit, savings, insurance and other
basic financial services within the reach of poor people. Through
microfinance institutions such as credit unions, financial non-governmental
organizations and even commercial banks, poor people can obtain small
loans, receive money from relatives working abroad and safeguard their
savings.
The microfinance revolution started with the recognition that poor people
needed access to loans and that they could use these funds productively. It
has also changed the perception that poor people are not credit worthy.
Records have shown that, instead, they are a good risk, with higher
repayment rates than conventional borrowers. In some of the most successful
microfinance institutions, repayment rates are as high as 98 per cent.
As microfinance has evolved, there has been an increasing recognition of the
importance of savings, often referred to as the “the forgotten half of
microfinance”. During the 1990s we came to realize that there was a pattern
emerging in how poor people were using the very large microfinance
networks. In the networks that offered both credit and savings services, there
were often as many as five savers for each borrower. While credit is
important, it is only one of the many different kinds of financial services that
poor people need to improve their lives.
For example, the Unit Desai of Bank Rakyat Indonesia, which has been one
of the most successful providers of microfinance services in the region,
counts more than 28 million savers, for only three million borrowers. The
large financial cooperative networks in West Africa also have many more
savers than borrowers among their members.
It has been argued that savers in those institutions are usually not the poorest
people. Although this is true in many institutions, evidence has shown that
even the poorest people value and need access to some form of savings.
What characterizes the poorest is not only their very small income but also
the irregularity of this income. This can actually discourage very poor
people from taking a loan that comes with the obligation of a regular
repayment schedule. Conversely, data gathered from money collectors
around the world show that the poorest people often use their services to
save, even when it comes at a high cost – demonstrating the importance that
poor people attach to saving.
273. " (Charity is) for the poor who are restrained in
the way of Allah, and are unable to move about in
the land. The unaware consider them wealthy
because of their restraint (from begging). You shall
recognize them by their countenance - they do not
beg people importunately. And whatever of good
things you give, then Allah is All-Knowing of it."
For Muslims, the Holy Quran and the Sunnah constitute the primary sources
of knowledge: the Holy Quran confirms what was revealed to earlier
messengers of God and serves as the criterion of what is right and what is
wrong while the Sunnah is collected in books which are separated from the
Holy Quran and are known as Hadith5 books. While the Holy Quran is
considered totally as the “word of God revealed to the
Prophet”, not every hadith is considered authentic In Islamic societies; the
Sunnah constitutes the second most important source of jurisprudence after
the Quran.
The economic systems that were set in Muslim countries have generally
followed the blueprints of the developing world. The banking system, in
particular, strongly reacted to these changes: in the 1980s and 1990s Muslim
bankers and religious leaders developed ways to integrate Islamic law on
usage of money with modern concepts of ethical investing.
A number of researchers suggest that the underlying causes of the genesis of
modern Islamic economics was based more on the desire to reflect beliefs
about Islamic identity than to establish a more ethical or religiously sound
banking system
A. Al Zakat (the 4th pillar of Islam). One of the most important principles
of Islam is that all things belong to God, and that wealth is therefore held by
human beings in trust. The word zakat means both 'purification' and
'growth'. Our possessions are purified by setting aside a proportion for those
in need.
B. The prohibition of taking interest rates (Al Riba).Within the Islamic
scholars, there are two interpretations on what Riba means:
- A modernist view, according which reasonable interest rates are allowed
- A conservative view, which states that any kind of fixed interest is wrong
C. the prohibition of unproductive speculation or unearned income as well
as gambling
D. freedom from excessive uncertainty
E. the prohibition of debt arrangements - most Islamic economic institutions
advise participatory arrangements between capital and labor. The latter rule
reflects the Islamic norm that the borrower must not bear all the cost of a
failure, as "it is Allah who determines that failure, and intends that it fall on
all those involved."
While the banning of interest is rooted in Muslim theology, proponents of
Islamic finance provide strong motivations to support the ban of interest
rate. First of all, in an Islamic profit sharing contract the return on capital
will depend on productivity and the allocation of funds will be primarily
based on the soundness of the project, improving the capital allocation
efficiency. Second, the Islamic profit sharing system will ensure more
equitable distribution of wealth and the creation of additional wealth to its
owners.
Third, the profit sharing regime may increase the volume of investments and
hence create more jobs. The interest regime accepts only those projects
whose expected returns are higher than the cost of debt, and therefore filter
out projects which could be acceptable under the Islamic profit sharing
system
(Zahier, Hassan).
Since Islamic Banking can be rather complex, Sharia principles are governed
by Islamic
experts or ‘Ulama’. It is always essential to obtain the approval of the Sharia
advisor of
the bank on the forms of the financing contracts, in order to ensure their
compliance
with the principles of Islamic Sharia. These contracts in fact are exposed to
high risks
and arise a problem of moral hazard. In fact, they require substantial trust
between the
banks and their customers in terms of honesty, integrity, management and
business
skills. Equally problematic is the aspect of monitoring and supervision.
Given the fact
that both mudharabah and musharakah are equity financing in character,
collateral is not
a prerequisite12.
Tarek S. Zaher and M. Kabir Hassan (2001) define five basic Islamic
financing
contracts:
- Murabaha (Financing Resale of Goods)
- Ijara and Ijara wa-Iqtina (Lease financing)
- Istinsa
- Mudaraba (or Modaraba – participation financing)
- Musharaka
A. Murabaha
This constitutes one of the most well known Islamic products, consisting in
“a cost-plus profit financing transaction in which a tangible asset is
purchased by an Islamic institution at the request of its customer from a
supplier. The Islamic institution then sells the asset to its customer on a
deferred sale basis with a mark up reflecting the institution’s profit”
C. Istinsa
“Istinsa is a pre-delivery financing and leasing structured mode that is used
mostly to finance long term large scale facilities involving, for example, the
construction of a power plant”
D. Mudaraba
“Mudaraba is a trust based financing agreement whereby an investor
(Islamic bank) entrusts capital to an agent (Mudarib) for a project. Profits are
based on a pre-arranged and agreed on a ratio. This agreement is akin to the
Western style limited partnership, with one party contributing capital while
the other runs the business and profit is distributed based on a negotiated
percentage of ownership. In case of a loss, the bank earns no return or
negative return on its investment and the agent receives no compensation for
his (her) effort”
In this kind of contract, all the financial responsibilities rely on the business
itself: the financial institution invests on an idea, a project and shares its fate.
4. Musharaka
1. A Mudaraba model:
The microfinance program and the microenterprise are partners, with the
program investing money and the microenterpreneur investing in labor. The
microenterpreneur is rewarded for his/her work and shares the profit while
the program only shares the profit. Of course the model presents a series of
difficulties, given most of all by the fact that microentrepreneurs usually do
not keep accurate accountability which makes it more difficult to establish
the exact share of profit. As stated before the, these models are complicated
to understand, manage and handle which implies that those who are involved
need specific training on the issues. For this reason, and for an easier
management of the profit sharing scheme, the mudaraba model might be
more straightforward for businesses with a longer profit cycle.
2. A Murabaha model:
Under such contract, the microfinance program buys goods and resells them
to the microenterprises for the cost of the goods plus a markup for
administrative costs. The borrower often pays for the goods in equal
installments, and the microfinance program owns the goods until the last
installment is paid.
Range, in his paper (2004), underlines how the prohibition of Riba in
Islamic finance does not constitute an obstacle in building sound
microfinance products; on the contrary, the side effects of an Islamic
foundation could probably enhance it. These effects are: the high rate of
return (compared to a fixed interest rate), the holistic approach in supporting
businesses and productive activities, a more effective mobilization of excess
resources, a fairer society.
Prudential Regulations for MFBs
Definitions
• “Documents” include vouchers, bills,
promissory notes, bills of exchange, securities
for advances, claims by or against the MFB and
other record supporting entries in the books of
the MFB;
• “Approved Securities” shall mean registered
Pakistan rupee obligation of Federal Government
including but not restricted to Pakistan
Investment Bonds (PIBs), and Market Treasury
Bills (MTBs)
• “Equity” means and includes Paid-up Capital,
Share Premium, General Reserves and un-
appropriated profits of the MFB
• “Exposure” means Microfinance facilities
provided by the MFB including both fund based
and non-fund based
• “MFBs” shall mean companies incorporated in
Pakistan and licensed by the State Bank as
Microfinance Banks to mobilize deposits from the
public for the purpose of providing Microfinance
services
• “Deposit” means the deposit of money,
repayable on demand or otherwise, accepted by
an MFB from the public for the purpose of
providing Microfinance services;
• “Poor person” means person who has meagre
means of subsistence and whose total income
during a year is less than Rs. 150,000/-
• “Records” includes ledgers, daybooks, cash
books, supporting documents and all other
manual or magnetic/electronic records used in
the business of the
• “Contingent Liabilities” means and includes
inland letters of credit, letters of guarantee, bid
bonds / performance bonds, and advance
payment guarantees
Minimum Capital Requirement
(1) No microfinance institution shall operate unless it
has a paid up capital of not less than,-
The Contingent liabilities of the MFB for the first three years
of its operations shall not exceed three times of its equity
and there after shall not exceed 5 times of the MFB’s equity.
Statutory Reserve
Credit Rating