Purpose The purpose of this paper is to evolve a theoretical account that highlights the determinations for achieving financial inclusion in Islamic finance. Design/methodology/approach The methodology used is a library approach where the existing and relevant document remains the sources of concern. Findings The outcome of the study designates that robust technology; microcredit and microfinance services; legal and regulatory commitment of the regulators and policymakers of the Islamic financial institutions; extensive public awareness of Islamic financial services and products; financial proficiency and literacy; and financial infrastructure are some of the imperative drives for realising financial inclusion particularly for women, low income earners and rural poor. Research limitations/implications The paper limited itself to realising financial inclusion in Islamic finance. Thus, anything beyond the stated limitation is outside the scope of our objective. The paper has an inference for the concerned professional bodies, regulators, policymakers, stakeholders and practitioners of Islamic financial institutions. Originality/value The paper is original in its nature, it is also a pearl and a reference to those who may conceive and cherish the relevance of its capacity.

Bribe is very dangerous disease; it must be diagnosed, medicated and eradicated from the society. It destroys the ethical and moral behavior of the Muslim Ummah and beyond.It is an age-old evil act as well as present Time, which the Qur'an has categorically keep accusing its perpetrators in many verses. A death penalty was the punishment for a bribe act in some ancient society, and of course in the contemporary world. Country like China death penalty is the punishment based on the gravity of the crime and a severe punishment for the lesser nature of the bribe act. The contemporary world are in the front fighting corruption, and they don't allow them to govern the community. It is a known fact that bribe is an evil phenomenon, that cut across everywhere in Nigeria. This paper attempts to shade more light on the consequence of the bribery and unlawfulness, based on the Qur'anic and Hadith viewpoints. It is therefore binding on the Muslim Ummah, to tackle and wage war against this dangerous disaster. Allah counted us the best in mankind in history. الرشوة مرض اجتماعي خطير يجب تداويه؛ لأنه يمزق الأمة، ويفسد أخلاقها، ويشتت أفرادها ويؤدي إلى أكل أموال الناس بالباطل، وقد ابتليت الأمة به قديما وحديثا. لقد ذم القرآن الكريم أولئك الذين اتصفوا بهذه الجريمة في عدة مواضع، وثبت أن لهذه الجريمة حكم الإعدام في بعض الأمم السابقة، وحتى في العصر الحديث فإن جمهورية الصين تفرض عقوبات قاسية على الذين يأخذون الرشا، وقد يصل في بعض الأحايين إلى حكم الإعدام إذا وصل إلى مبلغ معيّن. على أن المجتمعات الغربية الحديثة أيضا لا تقبله ولا ترضى لنفسها أن يسود صاحبها الأمة، وبما أن هذا الداء مزمن في المجتمع النيجيري وانتشاره في المدن والقرى والأرياف بشكل ملفت للنظر. وبناء على ما سبق تحاول المقالة تسليط الضوء على خطورة الرشوة وأنها محرمة من النص القرآني و الهدي النبوي، وتبرز المقالة آثارها السيئة على الفرد والمجتمع، فيجب على المجتمع الإسلامي أن يحاربها بكل الوسائل المشروعة الممكنة لنقضي على هذا الداء، ونكون كما قال ربنا: ﭽكُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ ﭼ[آل عمران: 110].