Waqaf participation among Muslims in Penang | Nor | Proceedings of AICS - Social Sciences 6424 13478 1 SM
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
WAQAF PARTICIPATION AMONG MUSLIMS IN PENANG
1
NAILUL MORAD MOHD NOR AND 2MOHD FIRDAUS ZAKARIA
1
School of Distance Education, Universiti Sains Malaysia, Penang;
School of Distance Education, Universiti Sains Malaysia, Penang.
Corresponding author: nmnor@usm.my
2
ABSTRACT
Waqaf (Islamic endowment) is one of the socio-economic instruments that can be
utilized by the community to develop projects or programs by providing essential economics
resources. The significant role of waqaf in the Islamic community development in the past has
been acknowledged. However, with the passage of time, the roles of waqaf have been limited
and forgotten by most Muslims. A purposive random survey was conducted in the state of
Penang, Malaysia to determine their participation in the various forms of waqaf such as cash
waqaf, mosques, and schools. The findings indicated that sixty three percent of the Muslims
respondents had never participated in any waqaf program.To address the issue of lacking of
participation in waqaf, this paper aims to seek the reasons behind this lackadaisical and the
roles of the Penang Religious Council in promoting waqaf to the Muslims in Penang.
Keywords: Waqaf, cash waqaf, Penang Religious Council
Introduction
Waqaf (Islamic endowment) has been acknowledged to have significant roles in helping
many aspects of community needs – from building mosques to schools, hospitals, roads and
other infrastructures. However, with the passage of time, the roles of waqaf have been limited
and forgotten by most Muslims.
Waqaf (plural –awqaf) is an Arabic word that means hold, confinement or prohibition.
According to the Islamic law or Shari’ah, waqf means holding asset and derives its benefits for
Allah’s way (Sayid Sabiq, 1990). Waqf is a recommended act which is associated with the term
of sadaqah and infaq. In Islam, waqaf has special meaning and considered as one of the
recommended deeds that has social and economic impact to the community. And in addition
waqaf serves as a means for spritual enrichment to the person who makes waqaf.
With new interest in waqf in many Muslim countries including Malaysia, the role of
the present waqf system and operation have been revisited and efforts are made to tap the full
potential of waqf to suit the current needs and times. Many new waqf programs and projects
have been introduced and implemented either by the government, non government organization
(NGO) or private corporation.
There are many factors that can contribute or motivate an individual to participate in
donation or charity activities. Reinstein as cited in Muda et al (2006) mentioned that worship
factor (ta’abudi) as one of the main motivations that contributes to the compliance of zakat,
sadaqa (donation) and other prosocial behaviour (ijtima’i).
In the state of Penang where waqaf is under the authority of Penang Religious Council
has introduced cash waqaf in 1995 which was known as waqaf share scheme and rebranded as
waqaf fund scheme (WFS) in year 2002 in order to make waqaf more affordable and attractive
307
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
to many people. The mínimum amount of waqaf is RM5.00.
This paper attempts to determine the participation of the Muslims in the state of Penang,
Malaysia in the waqaf programs and the roles of the Penang Islamic Religious Council (PIRC)
in promoting waqaf to the Muslims in Penang
Methodology
Respondents for this study were Muslims who were selected through purposive random
sampling from five districts in Penang namely, Seberang Perai Utara, Seberang Perai Tengah,
Seberang Perai Selatan, Timur Laut and Barat Daya. A structured questionnaire was given to
each respondent to answer.
Respondents were asked about personal information and reasons for participating in the
waqaf programs. Respondents had to indicate their opinions on waqaf and Penang Islamic
Religious Council management based on a given statement using a five-point Likert-type
scale, where 1=Strongly Disagree, 2=Disagree, 3=Agree to a certain extent, 4=Agree and
5=Strongly agree.
Results and Discussion
The demographic distribution of respondents is shown in Table 1. Of the 138
respondents who participated in the study, 33.3% were male and 66.7% female respondents.
About 66.7% of respondents were in the age group of 21-30 and 31-40. Majority of the
respondents had high school education (68.9%). Respondents were almost equally divided into
married and non-married groups, 48.6% and 49.3% respectively.
Table 1. Demographic data of the respondents
Demographic data
Gender
Male
Female
Age
< 20
21-30
31-40
41-50
51-60
>60
Education level
Primary school
Secondary school(SPM or equivalent)
Secondary school(STPM & diploma)
Degree & advance degree
Others
Marital status
Married
Non-Married
Single parent
(%)
Number of respondents(n=138)
33.3
66.7
46
92
12.3
44.2
22.5
6.50
11.6
2.90
17
61
31
9
16
4
3.6
43.5
25.4
26.8
0.7
5
60
35
37
1
48.6
49.3
2.2
67
68
3
308
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
A total of 63.0% of the respondents indicated that they had never participated in any
waqaf program and only about 37.0% had particapted in waqaf program. This shows that
majority of the respondents were not able to participate in the waqaf programs even though
they knew the importance of waqaf for the community and for themselves as an individual who
wants to seek Allah’s pleasure through waqaf.
Table 2. Participation in any waqaf program
Category
(%)
Number of respondents
NEVER
63.0
87
YES
37.0
51
TOTAL
100.0
138
The various reasons cited by the respondents who had never participated in any waqaf
program are illustrated in Table 3 below.
Table 3. Reasons for not participating in any waqaf program
Reasons
(%)
Number of respondents
No knowledge about waqaf
15.9
22
Do not have excess money for waqaf
Never thought of waqaf
31.9
2.2
44
3
Do not know where to make waqaf
13.0
18
TOTAL
63.0
87
When respondents were asked about the reasons for not participating in any waqaf
programs, a high proportion (31.9%) said they do not have excess money for waqaf. This
response was not surprising as many Muslims still want to make waqaf that revolves around
land and building. Lands or buildings are very costly and need a lot of money. As such only
the rich or those with excess cash can afford to participate in any waqaf program.
About 15.9% indicated that they did not participate in any waqaf program due to no
knowledge about waqaf. Reason “Do not know where to make waqaf” was also given by about
13.0% of the respondents. There were respondents who never thought of waqaf in their life
(2.2%). Ignorance about waqaf among Muslims is a major stumbling block to get their support
for any waqaf programs. Respondents’ ignorance can be in the form of knowledge about waqaf
and its importance or about administrative aspect of waqaf by the PIRC such as office location
or information on various waqaf programs.
Respondents were also asked about the waqaf fund scheme (WFS, a form of cash waqaf
program), response was 74.6% or 103 respondents do not know about WFS. Only 25.4% (35
309
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
respondents) knew about WFS and out of this category only ten respondents did contribute to
the WFS.
Some general knowledge about waqaf were also asked to the respondents as shown in
Table 4. About 86.2% (Rated 3, 4 and 5) of the respondents agreed that waqaf is not only
limited to specific related ibadah program or projects like building mosque, madrasah and
graveyard but has more diverse programs to offer to the community. This is a positive view
that signals bright future to the development of waqaf in Penang. Waqaf should not be confined
to this traditional program/project but should be expanded to other spheres of activities such as
funding for research and development, entrepreneurship mentoring, and medical aids.
A big majority (95.6%) of the respondents knew the necessary conditions for waqaf as
stipulated in the Islamic jurisprudence (fiqh). Very few just only 4.3% do not know about the
necessary conditions for waqaf. About 90.5% agreed that waqaf is their social responsibility.
Statement “Waqaf as a means to get continuous reward” from Allah SWT has been agreed by
93.4% of the respondents. More than half of the respondents know where to channel their
funds for waqaf (58.7%). This state of understanding is a good sign that shows people have
basic knowledge of waqaf that can be translated into action of doing waqaf in the future.
Table 4.Respondents’ perspectives on waqaf and Penang Islamic Religious Council (PIRC)
Statements
1
2
3
4
(n=138 and figures in %)
5
Waqaf is not only limited to specific
related ibadah project (eg.mosque)
0.0
2.2
11.6
54.3
31.9
I know the necessary conditions for waqaf
0.7
3.6
44.2
41.3
10.1
Waqaf is my social responsibility
0.0
1.4
8.0
60.1
30.4
Waqaf as a means to get continuous reward
1.4
0.7
4.3
39.1
54.3
I know where to put my funds for waqaf
0.7
0.7
39.9
39.9
18.8
PIRC is efficient in managing waqaf
0.7
2.2
28.3
46.4
15.2
PIRC can be trusted to manage waqaf
0.7
2.2
22.5
52.9
14.5
More promotion on waqaf by PIRC
0.0
0.7
0.7
43.5
47.8
1=Strongly Disagree, 2=Disagree, 3=Agree to a certain extent, 4=Agree and 5=Strongly agree
Respondents were also asked on their views about Penang Islamic Religious Council
(PIRC) that has been authorized to manage waqaf in the state of Penang. A total of 61.6% of
the respondents indicated that PIRC is efficient in managing waqaf and about 67.4% agreed
that PIRC can be trusted to manage waqaf. The positive image of PIRC among majority of
respondents speaks volume about the efforts of PIRC in managing waqaf. However, PIRC
needs to work harder in educating and promoting waqaf to the public. Overwhelmingly 91.3%
310
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
of the respondents want more promotion on waqaf by PIRC.
The public want a trustable organization to manage waqaf and PIRC has this advantage.
A study by Mohd Nor and Omar (2009) has listed several desirable key characteristics of a
waqaf organization which were given by the public, namely transparence, efficient, trustable,
innovative and creative. PIRC has some of these characteristics and should not have any
difficulties in convincing the public to participate in their waqaf programs. Most Muslims know
about waqaf in theory but they need to be encouraged and educated to take the action of
involving in the waqaf.
Promotional and waqaf educational programs should be designed more systematically
and continuously throughout the year. More efforts are needed to introduce waqf and to bring
Muslims to understand the importance of waqf in the non-religious activities such as in
providing funds for investments and entrepreneurship endeavors (Hasanah, 2009). The case of
waqaf fund scheme (WFS, a form of cash waqaf program) has shown that greater efforts of
promotional and waqaf educational programs are needed as the response rate indicated 74.6%
or 103 respondents do not know about WFS. WFS can be marketed to the public aggressively
as very minimum amount of money is required to maka waqaf.
The young and profesional Muslims who have more disposable income should be
targetted to participate in waqaf program beside the older adults or retirees. According to
Harrison (1995), people with high income most likely will dónate to non profit organization
and income was cited as an important factor because people with higher levels of income
have excess resources available for donating Bruggink and Siddiqui (1995, cited in Arnett et
al, 2003). The success of Islamic charitable activities has always depended on mass
participation of ordinary Muslims who continuously contributed in small amount (Karim,
2007), eventhough the contribution by the wealthy and the rich Muslims are also required.
Conclusions
Most Muslims know about waqaf in general but their participation in any waqaf
programs leaves much to be desired. Their notion of waqaf is about mosque and graveyard is
still prevalent. Penang Islamic Religious Council (PIRC) has to reexamine their present policies
and strategies with regard to educating the public about the importance of waqf in order to
mobilize more Muslims to participate and become the waqf contributors. The public has a
positive image on PIRC as a trustable waqaf organization and as such can be utilized by PIRC
to gain wider participation from Muslims in Penang to become waqaf contributors and movers.
Acknowledgements
The author acknowledges the short term research grant provided by the Universiti
Sains Malaysia, that has resulted in this paper.
References
Arnett, Dennis B., Steve D. German and Shelby D. Hunt. 2003. The Identity Salience Model
of Relationship Marketing Success: The Case of Nonprofit Marketing. Journal of
Marketing Vol. 67, No. 2 (Apr., 2003), pp. 89-105.
Hasanah,U. (2009). Waqf Development in Islamic World (Perkembangan wakaf di dunia
Islam) International Workshop and Seminar on Wakaf and Strengthening Community,
Medan, Indonesia, 4-10 May 2009.
Karim, R. 2007. Zakat and waqf bank for social development and improved management of
endowments. Paper presented at International Waqf Conference, Cape Town, South
311
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
Africa, 17-18 August 2007.
Mohd Nor,N M. & Omar, MZ. 2009. Wakaf (endowment) Friendly Wakif (endower): Opening
Access to Enhance Wakaf. International Workshop and Seminar on Wakaf and
Strengthening Community, Medan, Indonesia, 4-10 May 2009
Syed Sabiq. (1990). Fikih Sunnah. Volume 14, Malaysian Edition .Kuala Lumpur:Victory
Agencie
312
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
WAQAF PARTICIPATION AMONG MUSLIMS IN PENANG
1
NAILUL MORAD MOHD NOR AND 2MOHD FIRDAUS ZAKARIA
1
School of Distance Education, Universiti Sains Malaysia, Penang;
School of Distance Education, Universiti Sains Malaysia, Penang.
Corresponding author: nmnor@usm.my
2
ABSTRACT
Waqaf (Islamic endowment) is one of the socio-economic instruments that can be
utilized by the community to develop projects or programs by providing essential economics
resources. The significant role of waqaf in the Islamic community development in the past has
been acknowledged. However, with the passage of time, the roles of waqaf have been limited
and forgotten by most Muslims. A purposive random survey was conducted in the state of
Penang, Malaysia to determine their participation in the various forms of waqaf such as cash
waqaf, mosques, and schools. The findings indicated that sixty three percent of the Muslims
respondents had never participated in any waqaf program.To address the issue of lacking of
participation in waqaf, this paper aims to seek the reasons behind this lackadaisical and the
roles of the Penang Religious Council in promoting waqaf to the Muslims in Penang.
Keywords: Waqaf, cash waqaf, Penang Religious Council
Introduction
Waqaf (Islamic endowment) has been acknowledged to have significant roles in helping
many aspects of community needs – from building mosques to schools, hospitals, roads and
other infrastructures. However, with the passage of time, the roles of waqaf have been limited
and forgotten by most Muslims.
Waqaf (plural –awqaf) is an Arabic word that means hold, confinement or prohibition.
According to the Islamic law or Shari’ah, waqf means holding asset and derives its benefits for
Allah’s way (Sayid Sabiq, 1990). Waqf is a recommended act which is associated with the term
of sadaqah and infaq. In Islam, waqaf has special meaning and considered as one of the
recommended deeds that has social and economic impact to the community. And in addition
waqaf serves as a means for spritual enrichment to the person who makes waqaf.
With new interest in waqf in many Muslim countries including Malaysia, the role of
the present waqf system and operation have been revisited and efforts are made to tap the full
potential of waqf to suit the current needs and times. Many new waqf programs and projects
have been introduced and implemented either by the government, non government organization
(NGO) or private corporation.
There are many factors that can contribute or motivate an individual to participate in
donation or charity activities. Reinstein as cited in Muda et al (2006) mentioned that worship
factor (ta’abudi) as one of the main motivations that contributes to the compliance of zakat,
sadaqa (donation) and other prosocial behaviour (ijtima’i).
In the state of Penang where waqaf is under the authority of Penang Religious Council
has introduced cash waqaf in 1995 which was known as waqaf share scheme and rebranded as
waqaf fund scheme (WFS) in year 2002 in order to make waqaf more affordable and attractive
307
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
to many people. The mínimum amount of waqaf is RM5.00.
This paper attempts to determine the participation of the Muslims in the state of Penang,
Malaysia in the waqaf programs and the roles of the Penang Islamic Religious Council (PIRC)
in promoting waqaf to the Muslims in Penang
Methodology
Respondents for this study were Muslims who were selected through purposive random
sampling from five districts in Penang namely, Seberang Perai Utara, Seberang Perai Tengah,
Seberang Perai Selatan, Timur Laut and Barat Daya. A structured questionnaire was given to
each respondent to answer.
Respondents were asked about personal information and reasons for participating in the
waqaf programs. Respondents had to indicate their opinions on waqaf and Penang Islamic
Religious Council management based on a given statement using a five-point Likert-type
scale, where 1=Strongly Disagree, 2=Disagree, 3=Agree to a certain extent, 4=Agree and
5=Strongly agree.
Results and Discussion
The demographic distribution of respondents is shown in Table 1. Of the 138
respondents who participated in the study, 33.3% were male and 66.7% female respondents.
About 66.7% of respondents were in the age group of 21-30 and 31-40. Majority of the
respondents had high school education (68.9%). Respondents were almost equally divided into
married and non-married groups, 48.6% and 49.3% respectively.
Table 1. Demographic data of the respondents
Demographic data
Gender
Male
Female
Age
< 20
21-30
31-40
41-50
51-60
>60
Education level
Primary school
Secondary school(SPM or equivalent)
Secondary school(STPM & diploma)
Degree & advance degree
Others
Marital status
Married
Non-Married
Single parent
(%)
Number of respondents(n=138)
33.3
66.7
46
92
12.3
44.2
22.5
6.50
11.6
2.90
17
61
31
9
16
4
3.6
43.5
25.4
26.8
0.7
5
60
35
37
1
48.6
49.3
2.2
67
68
3
308
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
A total of 63.0% of the respondents indicated that they had never participated in any
waqaf program and only about 37.0% had particapted in waqaf program. This shows that
majority of the respondents were not able to participate in the waqaf programs even though
they knew the importance of waqaf for the community and for themselves as an individual who
wants to seek Allah’s pleasure through waqaf.
Table 2. Participation in any waqaf program
Category
(%)
Number of respondents
NEVER
63.0
87
YES
37.0
51
TOTAL
100.0
138
The various reasons cited by the respondents who had never participated in any waqaf
program are illustrated in Table 3 below.
Table 3. Reasons for not participating in any waqaf program
Reasons
(%)
Number of respondents
No knowledge about waqaf
15.9
22
Do not have excess money for waqaf
Never thought of waqaf
31.9
2.2
44
3
Do not know where to make waqaf
13.0
18
TOTAL
63.0
87
When respondents were asked about the reasons for not participating in any waqaf
programs, a high proportion (31.9%) said they do not have excess money for waqaf. This
response was not surprising as many Muslims still want to make waqaf that revolves around
land and building. Lands or buildings are very costly and need a lot of money. As such only
the rich or those with excess cash can afford to participate in any waqaf program.
About 15.9% indicated that they did not participate in any waqaf program due to no
knowledge about waqaf. Reason “Do not know where to make waqaf” was also given by about
13.0% of the respondents. There were respondents who never thought of waqaf in their life
(2.2%). Ignorance about waqaf among Muslims is a major stumbling block to get their support
for any waqaf programs. Respondents’ ignorance can be in the form of knowledge about waqaf
and its importance or about administrative aspect of waqaf by the PIRC such as office location
or information on various waqaf programs.
Respondents were also asked about the waqaf fund scheme (WFS, a form of cash waqaf
program), response was 74.6% or 103 respondents do not know about WFS. Only 25.4% (35
309
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
respondents) knew about WFS and out of this category only ten respondents did contribute to
the WFS.
Some general knowledge about waqaf were also asked to the respondents as shown in
Table 4. About 86.2% (Rated 3, 4 and 5) of the respondents agreed that waqaf is not only
limited to specific related ibadah program or projects like building mosque, madrasah and
graveyard but has more diverse programs to offer to the community. This is a positive view
that signals bright future to the development of waqaf in Penang. Waqaf should not be confined
to this traditional program/project but should be expanded to other spheres of activities such as
funding for research and development, entrepreneurship mentoring, and medical aids.
A big majority (95.6%) of the respondents knew the necessary conditions for waqaf as
stipulated in the Islamic jurisprudence (fiqh). Very few just only 4.3% do not know about the
necessary conditions for waqaf. About 90.5% agreed that waqaf is their social responsibility.
Statement “Waqaf as a means to get continuous reward” from Allah SWT has been agreed by
93.4% of the respondents. More than half of the respondents know where to channel their
funds for waqaf (58.7%). This state of understanding is a good sign that shows people have
basic knowledge of waqaf that can be translated into action of doing waqaf in the future.
Table 4.Respondents’ perspectives on waqaf and Penang Islamic Religious Council (PIRC)
Statements
1
2
3
4
(n=138 and figures in %)
5
Waqaf is not only limited to specific
related ibadah project (eg.mosque)
0.0
2.2
11.6
54.3
31.9
I know the necessary conditions for waqaf
0.7
3.6
44.2
41.3
10.1
Waqaf is my social responsibility
0.0
1.4
8.0
60.1
30.4
Waqaf as a means to get continuous reward
1.4
0.7
4.3
39.1
54.3
I know where to put my funds for waqaf
0.7
0.7
39.9
39.9
18.8
PIRC is efficient in managing waqaf
0.7
2.2
28.3
46.4
15.2
PIRC can be trusted to manage waqaf
0.7
2.2
22.5
52.9
14.5
More promotion on waqaf by PIRC
0.0
0.7
0.7
43.5
47.8
1=Strongly Disagree, 2=Disagree, 3=Agree to a certain extent, 4=Agree and 5=Strongly agree
Respondents were also asked on their views about Penang Islamic Religious Council
(PIRC) that has been authorized to manage waqaf in the state of Penang. A total of 61.6% of
the respondents indicated that PIRC is efficient in managing waqaf and about 67.4% agreed
that PIRC can be trusted to manage waqaf. The positive image of PIRC among majority of
respondents speaks volume about the efforts of PIRC in managing waqaf. However, PIRC
needs to work harder in educating and promoting waqaf to the public. Overwhelmingly 91.3%
310
Proceedings of The 3rd Annual International Conference Syiah Kuala University (AIC Unsyiah) 2013
In conjunction with The 2nd International Conference on Multidisciplinary Research (ICMR) 2013
October 2-4, 2013, Banda Aceh, Indonesia
of the respondents want more promotion on waqaf by PIRC.
The public want a trustable organization to manage waqaf and PIRC has this advantage.
A study by Mohd Nor and Omar (2009) has listed several desirable key characteristics of a
waqaf organization which were given by the public, namely transparence, efficient, trustable,
innovative and creative. PIRC has some of these characteristics and should not have any
difficulties in convincing the public to participate in their waqaf programs. Most Muslims know
about waqaf in theory but they need to be encouraged and educated to take the action of
involving in the waqaf.
Promotional and waqaf educational programs should be designed more systematically
and continuously throughout the year. More efforts are needed to introduce waqf and to bring
Muslims to understand the importance of waqf in the non-religious activities such as in
providing funds for investments and entrepreneurship endeavors (Hasanah, 2009). The case of
waqaf fund scheme (WFS, a form of cash waqaf program) has shown that greater efforts of
promotional and waqaf educational programs are needed as the response rate indicated 74.6%
or 103 respondents do not know about WFS. WFS can be marketed to the public aggressively
as very minimum amount of money is required to maka waqaf.
The young and profesional Muslims who have more disposable income should be
targetted to participate in waqaf program beside the older adults or retirees. According to
Harrison (1995), people with high income most likely will dónate to non profit organization
and income was cited as an important factor because people with higher levels of income
have excess resources available for donating Bruggink and Siddiqui (1995, cited in Arnett et
al, 2003). The success of Islamic charitable activities has always depended on mass
participation of ordinary Muslims who continuously contributed in small amount (Karim,
2007), eventhough the contribution by the wealthy and the rich Muslims are also required.
Conclusions
Most Muslims know about waqaf in general but their participation in any waqaf
programs leaves much to be desired. Their notion of waqaf is about mosque and graveyard is
still prevalent. Penang Islamic Religious Council (PIRC) has to reexamine their present policies
and strategies with regard to educating the public about the importance of waqf in order to
mobilize more Muslims to participate and become the waqf contributors. The public has a
positive image on PIRC as a trustable waqaf organization and as such can be utilized by PIRC
to gain wider participation from Muslims in Penang to become waqaf contributors and movers.
Acknowledgements
The author acknowledges the short term research grant provided by the Universiti
Sains Malaysia, that has resulted in this paper.
References
Arnett, Dennis B., Steve D. German and Shelby D. Hunt. 2003. The Identity Salience Model
of Relationship Marketing Success: The Case of Nonprofit Marketing. Journal of
Marketing Vol. 67, No. 2 (Apr., 2003), pp. 89-105.
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