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This paper critically reviews and analyzes the trends in waqf studies within the Islamic economics literature. It analyzes the recent developments and debates in waqf reform and advances the argument for prioritizing research on waqf economics; the waqf dimension that is concerned with modelling how to utilize it to enhance productivity, consumption, redistribution, investment and saving, and generally contribute sustainably towards poverty reduction, economic empowerment and development.

The paper is conceptual in nature, focusing on a systematic historical analytical review of waqf studies in Islamic economics literature.

Despite the documented historic role of waqf in constructing the Muslim socio-economic architecture as the third economic sector and a mechanism for civilizational development and renewal, it received little attention in the early writings on modern Islamic economics. While the past one decade has witnessed a renewed interest in waqf research, most studies focus on its legal, juristic and administrative aspects in addition to the nostalgic reflections on its past glories. Little attention is comparatively given to the socio-economic aspect, which represents the actual raison d’être for its institutionalization.

An important task ahead of the current generation of Islamic economists is to formulate waqf-based development models that are rooted in proper diagnosis and deep understanding of the current socio-economic realities of the OIC member countries for the purpose of uplifting living standards and stimulating sustainable socio-economic development.

The paper contributes to the debate on priorities in waqf studies and practice and can trigger further discourses and research on the future of research in waqf economics.

This study aims to examine the social inclusiveness of slum dwellers by focusing on three key institutions which are social relations, government and the labour market. The literature emphasises the activities of these three institutions as indicators of social inclusion. Also, they accurately describe the social interactions of slum inhabitants at different levels.

Three large slums (Makoko, Ilaje and Iwaya) in Lagos State were purposively selected for this study. Using a multi-stage sampling technique, there was the first level of cluster sampling across the communities and second-level random sampling of household heads in the clusters. In all, 400 respondents were sampled but 388 valid responses were used for the analysis.

The study found minimal levels of inclusion in many of the indicators. However, Makoko had a higher degree of inclusion with respect to social relations and political participation compared to the other locations. Due to the poor level of governance, the resilience of slum dwellers has waned.

The study was limited to three of the largest slums in Lagos State. Moreover, due to threats of eviction in recent times, many respondents were reluctant to provide adequate answers to some of the questions asked. However, the responses gotten were adequate to provide appropriate awareness and relevant recommendations.

The use of primary data made it possible for novel results to be generated on social inclusiveness in selected slums. The study extends the frontier of knowledge on social inclusion.

Data economy is a recent phenomenon, raised by digital transformation and platformisation, which has enabled the concentration of data that can be used in economic purposes. However, there is a lack of clear procedures and ethical rules on how data economy ecosystems are governed. As a response to the current situation, there has been criticism and demands for the governance of data use to prevent unethical consequences that have already manifested. Thus, ethical governance of the data economy ecosystems is needed. The purpose of this paper is to introduce a new ethical governance model for data economy ecosystems. The proposed model offers a more balanced solution for the current situation where a few global large-scale enterprises dominate the data market and may use oligopolistic power over other stakeholders.

This is a conceptual article that covers theory-based discourse ethical reflection of data economy ecosystems governance. The study is based on the premise of the discourse ethics where inclusion of all stakeholders is needed for creating a transparent and ethical data economy.

This article offers self-regulation tool for data economy ecosystems by discourse ethical approach which is designed in the governance model. The model aims to balance data “markets” by offering more transparent, democratic and equal system than currently.

By offering a new ethically justified governance model, we may create a trust structure where rules are visible and all stakeholders are treated fairly.

This study aims to develop a Sharīʿah-compliance rating mechanism for the Islamic financial services industry (IFSI), with a special focus on banking. The banking sector is taken as the area of focus due to its leadership role in the volume of global Sharīʿah-compliant assets.

The objectives of the Islamic financial system (IFS) are selected as the basis for ratings. A range of performance indicators (leading to achievement of the objectives) is grouped into four broader categories and used in the study to allocate scores with a sum total of 100. Special considerations – including the amount of resources required in performing an activity, suitability of prevailing business conditions, the degree of compulsion/discretion in performing a task and linkage with the essence of the IFS – were taken into account in the allocation of scores.

This study groups multiple performance measures into four categories, including portfolio construction (deposits mechanism, participatory and asset-based modes of financing), access to finance (service to the less-privileged and sector screening), reputation (disclosures and stakeholders’ survey) and Sharīʿah governance (Sharīʿah supervision and controls, charitable operations, human resources, product development and organization). The Portfolio, Audit, Reputation and System (PARS) rating system is then developed.

A Sharīʿah-compliance rating system is helpful in measuring the progress towards goal achievement of the IFS and in gaining stakeholders’ trust. It is also important for Sharīʿah boards and regulators in policy formulation, for management in addressing weaknesses and taking corrective measures and potentially for standard-setting bodies.

This study presents a comprehensive quantitative Sharīʿah-compliance rating mechanism, taking into consideration the objectives of the IFS – equitable distribution of wealth and financial stability, in addition to Sharīʿah-compliance in operations. Development of Sharīʿah-compliance quality ratings for Islamic banking is essential to gain customers’ trust; the suggested methodology is thus a contribution to the literature on Islamic finance.