The paper explores and ultimately highlights the link between the two concepts via a diachronic approach, tracing the Islamic institution of the cash waqf and its book keeping activities thereby garnering sufficient evidence to conclude that  the Islamic Accounting is in fact an old concept as it has been used in the accounting for cash waqf in the Ottoman times and in relatively recent times. Implication wise, understanding the accountability rudiments relative to Islamic institutions would go a long way in bolstering these institutions and ensuring their survival intergeneration ally.

The Nigerian state is the most populous African nation with a sizeable number of Muslims. While other countries with a significantly fewer number of Muslims benefit from the visible dividends of a thriving waqf institution, the same cannot be said of Nigeria. The institution of waqfs in the country is almost non-existent or, at best, described as comatose. Therefore, this study attempts to formulate workable prescriptions for waqf development in Nigeria. Data were gathered from relevant documents, such as related local regulations and the result of previous studies. Considering the normative characteristics for the functionality of waqf institution, the data were analysed using documentary enquiry, legal reasoning, descriptions, narratives, and critical studies on the waqf system in Nigeria. The findings indicate a dire need for dedicated legislation for waqf operations in the country that will expedite establishing a sound and well-functioning waqf system. This future law should incorporate the policy briefs contained in this paper.==================================================================================================== ABSTRAK – Menghilangkan Hambatan Perputaran Wakaf: Formulasi Kebijakan untuk Nigeria. Nigeria adalah negara di Afrika yang terpadat dengan jumlah Muslim yang cukup besar. Tidak seperti negara-negara lain yang bahkan jumlah penduduk Muslimnya jauh lebih sedikit, Nigeria hampir tidak bisa mendapatkan keuntungan apapun dari adanya sistem wakaf dalam Islam. Eksistensi lembaga wakaf hampir tidak terlihat di negara ini, atau, dapat dikatakan sedang mati suri. Oleh karena itu, kajian ini berupaya untuk menghilangkan hambatan-hambatan operasionalisasi wakaf dengan merumuskan formulasi yang dapat diimplementasikan untuk Nigeria. Data penelitian dikumpulkan dari studi dokumentasi seperti undang-undang dan peraturan terkait serta hasil-hasil kajian yang relevan. Dengan pertimbangan karakteristik normatif fungsi lembaga wakaf, analisis dokumen dilakukan dengan penalaran hukum, telaah deskriptif, naratif, dan studi kritis terhadap fungsi wakaf di Nigeria. Hasil kajian menyimpulkan bahwa ada kebutuhan mendesak bagi Nigeria untuk membentuk undang-undang khusus wakaf yang dapat mempercepat pembentukan sistem wakaf yang sehat dan fungsional. Formulasi policy brief dari kajian ini dapat digunakan sebagai bahan pembentukan aturan dimaksud.

The need for an alternative to the current mainstream financial architecture is not in doubt. As exigent as this call might be through the Islamic finance conduit, it has to be done properly. This is particularly important if we must avoid associated shari’ah risks, avoid rubbing the face of the religion, Islam in the mud, and of course, if we must reap the benefits that accrue from following Allah’s dictates in all our affairs including “econo-financial” matters. This study aims at marshaling a path towards scripting a pristine and practicable Islamic finance by identifying two salient preconditions for it. It utilizes a diachronic approach whilst resorting to scriptural reasoning, historical evidence and were analyzed using inductive rationale. The study finds some unique issues cum scenarios that cannot be shoved or brushed aside as far as Islamic financing is concerned. viz; Scenario one: The impracticability of Islamic financing without an enabling Islamic Law; Scenario two: The non-implementability of Islamic financing without the Islamic man; Scenario three: Islamic finance orchestrated without an Islamic law but with an Islamic man; Scenario four: A “globalized” Islamic finance that can at best fit into a practicable legal micro-framework in today’s world; and Scenario five: A non-global Islamic finance within a practicable legal micro-framework.========================================================================================================Prasyarat Menuju Praktik Keuangan Islam Sejati. Kebutuhan akan sebuah arsitektur keuangan alternatif dari yang ada sekarang merupakan suatu hal yang tidak diragukan lagi. Walaupun seruan ini mungkin mendesak melalui saluran keuangan Islam, itu harus dilakukan dengan benar. Hal ini sangat penting untuk menghindari risiko yang terkait kesyariahan sistem keuangan dalam Islam, ibaratnya ini merupakan upaya untuk menghindari menggosok wajah agama Islam dengan lumpur. Jika kita harus menuai manfaat dari melaksanakan perintah Allah, maka itu ada dalam semua urusan termasuk masalah "Econo-financial". Kajian ini bertujuan menyusun jalan menuju skrip keuangan Islam yang murni dan praktis dengan mengidentifikasi dua prasyarat penting untuk itu. Studi ini menggunakan pendekatan diakronis dengan melakukan penalaran terhadap teks-teks keagamaan, bukti sejarah, dan dianalisis dengan rasionalisasi induktif. Penelitian ini menemukan beberapa masalah unik sekaligus skenario yang tidak dapat disingkirkan atau disingkirkan sejauh menyangkut keuangan Islam. yaitu; Skenario satu: Ketidakpraktisan pembiayaan keuangan syariah tanpa adanya hukum Islam yang memungkinkan; Skenario dua: Ketidakimplementasian pembiayaan keuangan Islam tanpa Islamic man; Skenario tiga: Keuangan Islam diatur tanpa hukum Islam tetapi dengan Islam man; Skenario empat: Keuangan Islam yang "diglobalisasi" yang paling sesuai dengan kerangka mikro hukum yang dapat diterapkan di dunia saat ini; dan Skenario lima: Keuangan Islam non-global dalam kerangka mikro hukum yang praktis.

This paper delves into the issue of poverty from the Islamic perspective. Particularly, the author aims to present the concept of poverty in the "normative" [as it ought to be] way and enquires whether concerns regarding poverty, or the state of poverty, is for Muslims a justified issue. In other words, are the absence of material supplies and wealth widely seen today in a negative light or is it the real or true poverty-as represented by the Qur'ān (Allah) and (Sunnah) His Messenger (PBUH)-really the poverty worth focusing on? Without adequately understanding what poverty is there cannot be effective solutions and interventions. Employing scriptural evidence vis-à-vis Islamic legal reasoning, we argue that normative poverty, in accordance with the Islamic tradition, is the real poverty and not material poverty.

While it is true that more often than not, constitutional democracies might enshrine freedom of religion and thus provide for equal treatment of all religions within a given state, the Islamic characterization of the waqf institution transcends the subsisting limits allowed for in the not-for profit legal infrastructure including their taxation exemption provisions in the Nigerian state. According to modest statistics, Nigeria is home to about 100 million Muslims but her governing laws are at best described as secular. The objective of this research is therefore to harmonize the Islamic law of waqf institution and the extant not-for-profit laws in Nigeria such that the institution can function within the Nigerian state without infringing on the Islamic Shariah whilst at the same time complying with the constitutional dictates of the country. The merits of such an exercise are numerous. It could readily be replicated in other non-Muslim jurisdiction across the world. Nigeria being the largest economy in Africa, the dividends of such an exercise would cascade across the continent consisting mainly so called developing countries.