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e-ISSN 2289-6023 International Journal of Islamic Thought ISSN 2232-1314
Vol. 13: (June) 2018
An Exploratory Study of Accounting and Reporting Practice for Waqf

Among State Islamic Religious Councils in Malaysia
NORI YANI ABU TALIB, RADZIAH ABDUL LATIFF, AINI AMAN & MOHD RIZAL PALIL1
ABSTRACT
Nowadays, Muslims has been exposed to the increasing number of waqf practice and the
importance of waqf to the society due to the huge benefits in the socio-economic
development and assist the poor and those in need. However, there is a lack of
accounting system and systematic management of waqf assets and the absence of
written procedures of recording financial transactions of waqf assets. The purpose of
this research is to identify the range of differences of waqf accounting practice in details
and discover the rationale behind the diverse of accounting and reporting practices for
waqf. It examines accounting and reporting practices in terms of recognition,
measurement and disclosure in eleven selected state waqf institutions. It provides an
insightful meaning of the issues and challenges on how accounting is practice in these
State Islamic Religious Councils (SIRCs). From the analysis conducted, it is found that
the financial accounting and reporting related to waqf in SIRCs differs in terms of the
guideline used, the recognition and measurement (valuation of waqf asset) as well as
the disclosure and reporting practice of waqf. The variations of accounting and
reporting practices in these waqf institutions portray the dynamism of waqf accounting
and reporting among SIRCs in Malaysia. The reason for the variation in accounting
practice is attributed to the nature of SIRCs governance where each SIRC is headed by
its ruler (Sultan) as the ultimate authority in Islam and the fatwa councils’ decision. The
decision of the Board members with regard to the management and administration of
waqf may differ in each states.
Keywords: accounting, Islamic Religious Council, waqf, waqf accounting and reporting,
waqf management
Waqf is an Arabic term means to hold, confinement or prohibition (Kahf 1998). Waqf is referring to
non-perishable property whose benefits and usufruct can be extracted without consuming the
property itself. It is an honest gift in the form of private possession to the state or person of authority
for the benefits of all as long as the wealth is used in accordance with the Islamic requirements
(Masruki & Shafii 2013). Waqf properties currently being managed by the state through its state
Islamic religious councils in Malaysia. Each states is empowered to manage its own state waqf
1 Nori Yani Abu Talib, Ph.D. candidate at Faculty of Economic and Management, Universiti Kebangsaan
Malaysia, 43600 BANGI, Selangor, Malaysia, email: [email protected]; Radziah Abdul Latiff, Ph.D., senior
lecturer at Faculty of Economic and Management, Universiti Kebangsaan Malaysia, 43600 BANGI, Selangor,
Malaysia, email: [email protected]; Aini Aman, Ph.D., assoc. prof. at Faculty of Economic and Management,
Universiti Kebangsaan Malaysia, 43600 BANGI, Selangor, Malaysia, email: [email protected]; Mohd Rizal Palil,
Ph.D., assoc. prof. at Faculty of Economic and Management, Universiti Kebangsaan Malaysia, 43600 BANGI,
Selangor, Malaysia, email: [email protected].
https://doi.org/10.24035/ijit.13.2018.009
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Nori Yani, Radziah, Aini Aman & Mohd Rizal
including land, buildings and cash donated by the donors of waqf. However, the challenges in
managing the waqf is the diversification of the waqf practices which has been emphasised by many
scholars which may hinder the standardisation of the waqf practices in Malaysia. Past studies has
emphasised on the lack of proper accounting record for waqf institution in Malaysia (Abdul Rahman
et . al. 1999; Siti Rokyah 2005; Ihsan 2007; Ihsan &Adnan 2009; Ihsan & Ibrahim 2011). There is a
lack of accounting system and systematic management of waqf assets and the absence of written
procedures of recording financial transactions of waqf assets (Abdul Rahman et al 1999). Mustafa
(2007) found that most state waqf institutions had no up-to-date audited financial statements.
Terengganu SIRC also faces the same problem on the unsystematic documentations which lead to an
obsolete record and unsystematic waqf property data.
The lack of proper accounting record has been associated with the absence of a standard for
waqf accounting and reporting (Masruki & Shafii 2013). Thus, recent scholars has emphasised on the
importance of having a standard for waqf administration in order to resolve the issue of
accountability and transparency of the waqf institutions in Malaysia (Adnan et al. 2007; Hamdan et.al,
2013; Dahlan et.al, 2014; Ihsan et al. 2016). The growing number of waqf nowadays, which can be
considered as a huge amount of waqf assets that can be developed and contribute to the socio-
economic development, has led to the importance of having a good accounting and reporting
standards for waqf. There is a growing awareness concerning the accountability of the trustee in
managing waqf and being an institution that delivers social services to the community, the
demonstration of accountability to various stakeholders is required (Ihsan et al. 2016). An effort has
been done by few related parties to develop a standard for waqf for all SIRCs in Malaysia. This can be
seen from the recent effort by the Accountant’s general department of Malaysia with the
collaboration of few groups of universities’ researchers in Malaysia to set up a standard in order to
facilitate the management and administration of waqf assets. Up to date, there is a call towards the
standardised waqf accounting and reporting. However, there is lack of study explores the similarities
and differences that exist among the State Islamic Religious Councils in Malaysia pertaining to the
treatment, recognition of waqf asset, measurement and valuation of the waqf lands and buildings as
well as the disclosure and reporting practices in these waqf institutions. Perhaps, the study may be
useful and may provide an insight on how these differences can be resolved and achieving the
standardisation of waqf accounting and reporting among all SIRCs in Malaysia.
This paper purposes to understand and examine the diversity of waqf accounting and
reporting practices in waqf institutions in Malaysia namely State Islamic Religious Councils (SIRCs).
The research questions focus on (1) how does waqf transactions of SIRCs in Malaysia being accounted
and reported? (2) Why waqf accounting practices in SIRCs differs in terms of recognition,
measurement or valuation as well as disclosure. Using a case study of 11 waqf institutions in
Malaysia, this paper provides empirical evidence of similarities and differences in the practices of
waqf accounting and reporting among SIRCs in Malaysia.
Waqf Accounting and Reporting Issues
The issues discussed below are related to the waqf accounting and reporting in the States Islamic
Religious Councils in Malaysia which become the factors leading to the call for standardization of
accounting and reporting for all waqf institutions in Malaysia.
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Diversification of Waqf Accounting and Reporting Practices
In Malaysia, any matters related to waqf are solely controlled and administered by SIRC in accordance
to The Federal Constitution's Ninth Schedule, List II (State List). The jurisdiction of SIRC as the sole
trustee of waqf land has clearly been embedded in each respective state enactment. All waqf land,
whether movable or immovable could only be administered and managed by the council (Ismail et.
al, 2015). Thus, recording and reporting for waqf in Malaysia has been inconsistent. It has been noted
that different waqf institutions has its own accounting practice (Masruki & Shafii 2013). It was found
that there are different approaches used by the councils in presenting their financial report (Md. Zain
& Abdul Rahman 2006). In Malaysia, the discord in the administration of waqf may be stemmed from
the dissimilarity of management in each SIRCs. The differences in the waqf administration has led to
the disharmony of accounting and reporting practice including waqf. This may be influenced by the
lack of central management and authority by the Federal government as well as the diverse Shariah
opinions held by the each SIRCs. The recording and reporting for waqf differ in terms of the reference
or guideline used in accounting for waqf, the recognition of the waqf asset, the valuation of the waqf
asset, as well as the way SIRCs disclose and report their financial activities related to waqf. The
diversity of accounting practices among SIRCs has become the main reason of different treatment in
valuing waqf asset like land and building (Abdul Rahman et. al. 1999 & Hamdan et. al. 2013). Besides,
waqf institutions are governed by different laws and regulations, the nature of the administration of
these institutions may differ from one state to another and may lead to administrative problems
(Hassan 2008).
The Lack of Central Management and Authority at Federal level
The central management and authority at Federal level is very essential to ensure the management
and administration of waqf properties is in order, systematic and effective (Siti Rokyah 2005; Ihsan
2007). Masruki & Shafii (2013) suggest that JAWHAR uses reporting as a tool to measure the
performance of waqf institutions and set up guidelines to be enforced and monitored at federal level.
Nonetheless, JAWHAR currently plays its role as an advisor but has no enforcement power. The lack
of central management and authority may be a cause of the discord and disharmony of accounting
and reporting for waqf in SIRCs in Malaysia. According to Masruki & Shafii (2013), the lack of proper
waqf recording and management of waqf asset is due to the lack of coordination of waqf institutions
by the federal authority in Malaysia. Recognising the potential and role in the economic development
of the waqf, the Government of Malaysia has established JAWHAR in 2004 to strengthen the waqf
governance across the country, while Yayasan Waqf Malaysia (YWM) was established in 2008 acting
as the lead agency in developing the waqf property. Both of these agencies have undertaken
numerous initiatives including activities research, publication, coordination and development of
waqf properties in throughout the country (Hasan et. al. 2015).
The SIRC is furnished with the authority to appoint any individual or a board to act as its
representative to execute the administrative duties of the trusteeship of the waqf property. Under
the provisions of 3 (2) of the Federal Constitution states that the king is as the head of the religious
of the states that have the King and Yang Di Pertuan Agong as head of the states that do not have
Sultan or King (Mat Rani & Aziz 2010). The administration of Islamic legal matters in Malaysia is
upheld by the Federal Constitution. The Civil Law that is enacted at the state level should not
contradict the Federal Constitution (Federal Constitution, Article 75). Though, any matters involving
to the Administrative Affairs of Islam or Islamic law are placed under the jurisdiction of the State
government. Only the Federal Territory is exempted from this ruling. The establishment of the SIRC
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is an adviser to the Sultan, in matters relating to formulation of policies on Islamic affairs. The policy
implementation is carried out by either the SIRC itself or Islamic Department of each state. These
provisions provide the consequences in terms of the management of each state to formulate policies
and activities at their own discretion include matters concerning to the waqf. This situation opens a
space to the existence of management problems that vary from state to state for example the
difference types of waqf being managed as well as the variation in terms of the waqf asset valuation
period, recording and reporting treatments for waqf and so on.
Besides, the administration of affairs related to Islamic religion is governed separately in
every state and is not standardised whether in legislation, management and implementation among
the states in Malaysia (Sayin et. al. 2006; Mat Rani & Aziz 2010). Ismail et. al.(2015) suggest the role
of Department of Awqaf, Zakat and Hajj (JAWHAR) to be strengthened to help, facilitate and
complement the efforts SIRC has taken in improving the efficiency and effectiveness of waqf
administration, management and development. Masruki and Shafii (2013) recommended that
JAWHAR uses reporting as a tool to measure the performance of waqf institutions and set up
guidelines to be enforced and monitored at federal level. Mohd Saharudin Shakrani et.al (2003) also
suggest that there is a need to create a board at federal level which manages and report every
information received from each states regarding waqf. This board also makes analysis about the
economic development of the Muslim community as a whole and investment opportunities towards
waqf properties that has potential to increase in value. This board also supervise matters pertaining
to state waqf.
Diverse Shariah Opinion
Each states may have diverse Shariah views concerning waqf management and the need for a
standardised waqf accounting and reporting. Every decision or ruling relating to Islam is seen as the
sole authority of the states. It is placed under a body known as the National Council for Fatwa
Committee of Islamic Religious Affairs Malaysia (Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal
Ehwal Agama Islam Malaysia). At the state level, institutional fatwa is a legal entity other than the
State Islamic Religious Council, State Islamic Religious Department, and Shariah Court granted
recognition by each state’s Shariah law (Dahlan et. al. 2014). A fatwa means a decision officially given
by a Mufti or a Shariah State Committee published in the State Official Gazette. Once a fatwa is
published in this fashion, it becomes binding upon all Muslims residing in the state (Buang 2002).
The sources of waqf is derived from the Al-Quran, and Assunnah (hadith) as the main sources of the
Shariah, the secondary source is derived from the human reasoning and interpretation (ijtihad) by
the Islamic jurist which is known as Ijma’ (the consensus among the Islamic scholars) and Qiyas (the
opinion of individual jurist) (Yaacob 2013). Thus, the jurisprudence regarding waqf is based on
Ijtihad. Malaysia basically takes after "mazhab" Shafie in the decision regarding waqf. However,
certain SIRCs find the decision under the Shafie is excessively unbending hence restrain the
improvement of waqf area. Accordingly, these religious councils adopt the rulings and the decisions
from other "mazhabs, for example, Hanafi, Maliki and Hambali as they see fit for various
circumstances. Thus, the diversification of waqf management and accounting practices among SIRCs
might be influenced by the differences in the Shariah opinion held in each state.
The waqf legal problem of inconsistency between states has created the difference in the
understanding, interpretation, procedures of fatwas decision and ruling. This stems from its waqf as
other religious matters are under the jurisdiction of the state (Federal Constitution the Ninth
Schedule list 2 (1) and no enactment specifically related to the management and the administration
of waqf in the states except Selangor (Wakaf Enactment (Selangor), 15/2015), Negeri Sembilan
(Wakaf Enactment Act 2005), Malacca (Wakaf Enactment Act 2005) and Perak (Wakaf Enacmemnt
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Act 2015). Thus, the enactment and Act on waqf seems narrow and volatile. The critical issues related
to waqf actually stem from the government policies and the Malaysian Constitution itself which has
been a part of religious institution management of each states (Mohamad Zaim et. al. 2015).
Different Legal Form of SIRC in Malaysia
Waqf institutions in Malaysia consist of different legal form of organisation. Some of the waqf
institutions operates as an incorporated body of the SIRCs for example Perbadanan Wakaf Selangor
(PWS), an incorporated body of Selangor SIRC. Meanwhile, the PWS has also established a subsidiary
company namely Urus Maju Ehsan Sdn Bhd. The PWS and the subsidiary company may have different
accounting and reporting framework for waqf from its parent (SIRC) due to the different guideline
used in the preparation of accounts for waqf. Instead of following the parent, the PWS and subsidiary
company may have different set of waqf account as the subsidiary company is subjected to relevant
Malaysian Financial Reporting Standard (MFRS). This situation is common with the SIRC in Negeri
Sembilan, which has established an incorporated private company namely Perbadanan Wakaf Negeri
Sembilan Sdn Bhd (PWNS). The PWNS was established in 2004 in order to manage all waqf in Negeri
Sembilan and accounts will be consolidated with Negeri Sembilan SIRC (MAINS) at the end of the
year.
Some of waqf institutions operate as a separate unit in SIRC for instance waqf institution in
Pahang which is known as Unit Saham Wakaf, is a separate unit under the SIRC of Pahang. This unit
will report its financial statement to the SIRC of Pahang to be consolidated with its SIRC account. The
unit needs to disclose all activities and transactions related to waqf by preparing the report to their
Head Office (Pahang SIRC), and related account (for examples collection of cash waqf as revenue) will
be joined together in the finance department in Pahang SIRC. Whereas, there are waqf organisations
act as a department in the SIRCs normally the finance department. These finance departments will
record all the transactions related to waqf for instance the collection of rental, cash waqf through the
SIRC counter, special waqf administration. At the end of the month, the departments will prepare the
report for each waqf account either separate reporting or combine reporting. The separate reporting
means the waqf has its own accounts for example, waqf of a mosque, school or shop lot which have
its own bank account and cash flow statements. The SIRCs may have numbers of different waqf
account, and present separately. The combine reporting is when the SIRCs combine the waqf amount
balance in the SIRC financial statements.
The Need for Standardisation of Waqf Accounting and Reporting
The revival of waqf institutions creates the need to establish good accounting system for these
institutions. The absence of guidelines or standards on accounting for waqf generates the interest of
few researchers to propose the relevance of waqf accounting so that transparency and accountability
of waqf institutions could be assured. Accounting for waqf is a useful means to discharge mutawalli’s
(trustee) accountability in waqf administration and management (Masruki & Shafii 2013). Besides,
accounting and reporting for waqf is very crucial to enhance the transparency and accountability of
the waqf institutions due to the reason that waqf deals with the charitable assets which meant for
public. Up to date, there is an absence of specific standard or guideline on accounting and reporting
for waqf and no detailed information about the waqf assets being recorded. The different in
accounting and reporting for waqf may create the issue of lack of transparency, accountability,
efficiency and comparability as highlighted by previous scholars that suggested on the need for a
standard of waqf accounting and reporting (Abdul Rahim et. al. 1999; Siti Rokyah 2005; Hisham
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2006; Ihsan 2007; Mohd Nasir 2009; Ihsan & Adnan 2009; Ihsan & Ibrahim 2011; Daud et. al. 2012;
Masruki & Shafii 2013).
Many scholars highlight on the need for a more reform and uniformity of waqf management
and administration in Malaysia especially in the legal framework and financial aspects which include
accounting and reporting practices. It is suggested that a standard law in relation to waqf be enacted
and be adopted by each state so that there were uniformity in the law with regard to power and
authority for the development of waqf property. According to Isa et.al (2011), up to this point, it is
realised that waqf properties are under supervision of each State religious council. This will create a
gap in waqf administration. To conquer this issue, perhaps there is a need to set up a waqf
administration net that is effective for all states in Malaysia. The technique "Benchmarking" must be
executed by the state waqf administration in different states all through the nation. It additionally
can give more exposure and improve the quality of waqf administration.
Prior studies has indicated the importance of standard for waqf and provide the proposal for
a good standard for waqf. However, here are lack of study that examines intensely and
comprehensively on the similarities and differences exist in the SIRCs with regard to the accounting
and reporting for waqf. Perhaps, it may be essential to initially explore the waqf accounting practices
in all SIRCs in Malaysia before developing a standard that may be used by all SIRCs to achieve the
standardisation.
The Development of State Islamic Religious Councils in Malaysia
In the early day, Muslims donated their waqf property to the village principle (penghulu) as their
waqf trustee. Syed Abdul Kadir (2011) states that the waqf was managed by the community leaders
like kadis, imams, bilals and penghulus in the early days. However, the records were only based on
the verbal transactions. The problem happened when the penghulu died and other person took
charge of the affairs, the descendants of the deceased “penghulu”, sometimes ignore the declaration
of the waqf property and used it as their own property (Yaacob 2013). Unfortunately, there are no
legitimate written documents with respect to the primary establishment of waqf in Malaysia before
the nineteenth century. The earliest written records that accessible were the waqf of Masjid Capitan
Kling in 1801, and the waqf by a member from the Acheh royalty in Penang (Nasution 2002).
Nowadays, the development of productive waqf can generate income and increase the value
of waqf assets. Waqf has become the model of Islamic economic development. Malaysia possessed a
lot of waqf assets especially land and if being developed properly it may contribute positively to the
development of Muslim. Isa et. al. (2011) indicates that there is an increase in total waqf land in
Malaysia by the Muslims from time to time. In any cases, the issue in question is the amount of the
waqf property that can completely advantage the local Muslim community (Arkib 2009). In 2014, the
total estimated amount of waqf land has reached RM 1,177,084,450.59 as reported by JAWHAR. On
the off chance that these waqf land are productively overseen and developed, they could yield billions
of income to the Muslim community. Moreover, the huge value of waqf assets indicates the
significance of waqf as a means for Islamic economic development and the need of proper waqf
accounting and reporting by waqf institutions in Malaysia.
The SIRCs (Majlis Agama Islam Negeri) are religious institutions in this country that play
important roles in developing and managing all waqf assets (Mat Rani and Aziz 2010). The purpose
of the appointment of the council as the sole trustee of the waqf estate is to ensure that the waqf
managed and well-administered efficient in generating substantial revenue for the welfare of the
people. There are 14 State Islamic Religious Councils in Malaysia with each targeted of making the
administration of waqf efficient and effective for the benefits of the society. Although waqf has long
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been undertaken by the Muslims in Malaysia, the institutionalised management of waqf only came
about in 1952 when express powers to manage matters relating to waqf was granted to the State
Islamic Religious Councils (Mohamad et al. 2012).The administration of waqf is under the power of
the State Islamic Religious Councils which having their own particular offices and units do the
management of the waqf property for the advantages of the beneficiaries named in the waqf. Albeit
the increasing emphasis on the standardisation of waqf accounting and reporting in SIRCs, it seems
that there are certain constraints and obstacles existed in these Malaysian waqf institutions in order
to adopt a similar accounting and reporting framework. Due to the nature of waqf administration is
regulated through various states law or enactment, where each SIRC is directly under the supremacy
of each states’ ruler (Sultan). Every decision made to the SIRC is subjected to their Board and Fatwa
committees’ approval. For example, the investment of waqf land also adheres to the roles play by the
National Fatwa Committees. Any issues involved in the investment plan project and waqf affairs shall
be referred to the respected fatwa committees. Thus, this paper explores the waqf accounting and
reporting practices in eleven SIRCs in Malaysia in order to provide better insight on the constraints
and obstacles existed in each states waqf institution.
Research Method
This paper carries out the positivist comparative case studies inspired by Yin (1994; 2015),
Eisenhardt (1989), Miles and Huberman (1994; 2014) and few other scholars who are strong
proponents of and have wide practice in the research approach. This exploratory case study based
on multiple case study is aimed at defining questions in order to provide deeper understanding on
the current accounting and reporting in waqf institutions in Malaysia. Yin (1994) explains that the
case study research strategy is most likely to be appropriate for “how” and “why” research questions.
As for this paper, the research questions are how does waqf institutions record and report
transactions related to waqf and why the accounting and reporting for waqf do differ. Out of the
fourteen SIRCs in Malaysia, only eleven SIRCs were selected based on the convenience sampling.
Those selected SIRCs are situated in Peninsular of Malaysia excluding Sabah and Sarawak and one
SIRC rejected to be interviewed. The finance managers or accountants who are directly involved in
accounting and reporting activities including on waqf from each SIRC were interviewed to obtain the
information and answer the research questions developed in this study. Besides, the researcher also
collect data in the forms of documents like the related manual guideline, financial reports and
statements of the SIRCs in order to get the understanding on current waqf accounting and reporting
practice in SIRCs. In order to ensure the reliability and validity of the analysis and findings of the
questionnaire survey, a semi-structured interview by face to face was chosen. The interview
transcripts were developed and emailed to the participants again to verify the information and data
gathered from the interview. The adoption of multiple data sources is an attempt to ensure the
reliability and the validity of the interview findings. Part of the financial statements and reporting
were collected by the researcher for the purpose of validating the data.
The data analysis also involves a process known as coding. Conceptualising, reducing,
elaborating and relating are referred to coding (Miles and Huberman 1994 & Strauss and Corbin
2008). In qualitative research, coding represents another tool to support researchers during early
analysis. The coding scheme is used to organize segments of similar or related text for ease in
interpretation and to search for confirming/disconfirming evidence of these interpretations. Coding
itself can be performed with the help of a specialised computer program which makes the sorting,
cutting, and pasting operations more efficient (Weitzman 2000). The researcher also uses the
ATLAS.Ti software to facilitate the process of coding and analysing the data.
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Findings & Analysis
Accounting and Reporting of Waqf
Thematic analysis (Braun & Clarke 2006) of the response demonstrates that the existing treatment
for accounting and reporting for waqf is inconsistent. The inconsistency can be observed in terms of
different types of waqf management, the recognition of waqf asset (cash, land and building),
measurement or valuation of the waqf asset as well as reporting and presentation. For waqf
institutions like SIRCs, there are two types of waqf available which is general waqf (wakaf am) and
specific waqf (wakaf khas). However, not all SIRCs have specific waqf and study found all of waqf
institutions has the general waqf (wakaf am) but not all waqf institutions have the specific waqf. This
is because the complication in managing the specific waqf. The following statements provide the
evidences on why this situation occurs in SIRCs.
“So far, our waqf institution is not yet towards the specific waqf (wakaf khas). Perhaps,
we are looking into few considerations regarding the waqf asset that is not suitable
for the purpose of specific waqf. For example, those who aims to donate their land but
their intention for the specific purpose is not suitable to be implemented. Let say, this
land is donated for the mosque construction, while, there is an existing mosque built
near the waqf land. This is a reason that I understood why our organisation is more
focusing on general waqf rather than specific waqf” (P18)
“We now do not take special waqf as it is quite complicated and involves a lot of
charitable recipients from generation to generation. Rather difficult.” (P13)
The management of specific waqf is not suitable for the specific requirement made by the
donor and the impossibility of the requirement to be made. Besides, the difficulty of the specific waqf
management may be the nature of the specific waqf which sometimes the SIRC cannot fulfil the
requirement made by the donor due to the certain circumstances.
With respect to the capitalisation of asset, according to the Enactment Act of the SIRC, the
SIRC play its role as a trustee of the waqf asset and not as the owner. Thus, this restriction prevents
the SIRC to capitalise the waqf asset and present it in the financial statement.
“SIRC is not the owner of the asset and SIRC is just a trust holder (trustee) in Section
61, and until now we didn’t record the asset of waqf, we only proclaim it in Section
68. In terms of accounting asset is only recorded when we own the asset”. (P4)
“We will only make valuation to the land that will be developed. The value will be
recognised as an asset. But there is also assets that we do not capitalise them but we
put as a token rm10. We recognise as asset if we get the title transfer”. (P13)
Recognition of Waqf Asset
Some of the SIRCs present their waqf asset with the nominal value. Meanwhile others do not. The
reason behind the recognition of waqf asset with nominal value is actually to indicate the existence
of waqf asset like building and land. However, the actual value is not identified and unknown. This is
because the SIRCs did not make valuation of asset. And if the valuation is made for few SIRCs, the
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revaluation is not done yearly. This may incur high cost for SIRCs to make revaluation and the SIRC
cannot bear the cost of the assets. Limited funding is also among the main causes that hinders the
development of waqf land (Mohamad et. al. 2012).
“We put the value of RM1 so that we can see those waqf land.” (P1)
“Only RM1.00 to simply describe the waqf land is there” (P9)
“Sometimes in waqf building is a dilapidated house but partially rated as RM1 to

indicate the presence of the endowment assets.” (P20)
Normally, the SIRC will only list their waqf asset like land and building without value or with
the value at the time of submission.
“If there is value given together with asset of waqf, we will put the figure together in
the Balance Sheet. If given to us without value, we will take it out to notes to account.
As we have few categories for example Mosque, small Musalla, school site, and general
waqf. If a house we put it under general waqf (wakaf am).” (P2)
Some of the SIRCs did not recognise the waqf assets at the nominal value because the
participants view that the value of RM1.00 does not reflect the actual value of the waqf assets. Thus,
there is no point for the accountants to recognise the waqf asset at the nominal value as indicated by
other participants of different SIRC.
In term of recognition of cash waqf, there are two different treatment of provided by these
SIRCs. Firstly, waqf assets in terms of cash of SIRCs is recognised as Amanah Account which is
considered as the liabilities of SIRC. This cash waqf is recognised as a liability as the SIRCs are holding
a trust in terms of cash. This money will be used to distribute to the beneficiaries and etc. The SIRCs
consider themselves as having responsibilities that must be implemented.
“Yes, as we regarded waqf as Amanah Account. Before 2003, we used to hold it as in

Profit and Loss Account, but when we have looked and discussed again. We change
the treatment of waqf to Amanah Account, and Fatwa also decided so. Thus, we made
the changes all waqf asset as Amanah. No more P&L.” (P2)
SIRCs that collect cash waqf and recognise it as SIRC revenue and present in the Profit and
Loss Account. However, the waqf account (revenue) of waqf unit will not be included in the accounts
of those SIRC. This waqf has its own bank account.
“Waqf account is not included in the accounts of parents. He's got his own bank. We
have a waqf trust fund Tabung Amanah Saham Wakaf and yet the Tabung Dana Wakaf.
For this money will not mix up with the money of zakat and baitulmal. Indeed
separately.” (P8)
“the treatment for cash waqf is crediting the sales revenue. The collection will be
accounted as revenue. So far, we have some collection but not so many as we have
just started the system of Dana Wakaf…” (P6)
98
Thus, the concept of cash waqf is treated as a liability is totally different from the concept of
cash waqf as a revenue. If the cash waqf is recognised as an amanah account, the movement of the
money can be revised and the SIRC is liable to hold the money for certain waqf project. However, if
the cash waqf is recognised as sales revenue, the money will be set off and SIRCs will lose the money.
Measurement or Valuation of Waqf Asset
The revaluation of asset was done for instance Kelantan, which value their waqf asset one in five
years. Meanwhile, Terengganu and Johor decide to make valuation of waqf asset when they feel
necessary to do so and some do it when the waqf asset is ready to be developed. Hence, five of the
SIRCs did not make any revaluation. From the analysis conducted, most of the SIRCs do not value
their waqf assets like land and building. The waqf assets are not capitalised, the value and the land
area is unknown. However, when the asset is developed, some SIRCs do value the asset and present
it in the SIRC account. For the purpose of capitalisation, SIRC must obtain the title of the land before
the SIRC can report their waqf asset in the financial statement.
“Yes, we will value the waqf asset. Examples, at first, we enter the token RM10, the
land that we made construction. Let say, the cost of construction was RM 3 million
excluding the value of RM 10. Until the building is completed, I will send it to Jabatan
Penilaian Hartanah Malaysia next year to make a revaluation. Next year, then I can
report how much the cost of land, cost of the building.” (P13)
“If we follow the audit, we revaluate once in 5 years unless the land is for sale. For
reporting purposes, we will value the asset for 5 years.” (P5)
“Like I said, until now, we are unclear as to determine whether the value of the
property donated, whether current value or no value which as a token of RM1.00 in
the financial statements. For example of the special waqf, although MAIK administer,
MAIK does not have the power except for the will. Because that asset is not our wealth
either.” (P5)
The participants indicated different approaches of waqf asset valuation treatment. The
value of the waqf assets also differs as some SIRCs value as nominal value of RM1.00 or RM10 upon
existence and some do not value at all. The challenges of the SIRC in the process of valuation is the
uncertainty in recording the waqf asset whether recognising it at market value or nominal value. The
study of Mustaffha and Firdaus Zainal (2016) reported earlier that SIRCs still have improper
accounting records regarding waqf assets. They have not properly recorded comprehensive assets
listings, their current value and waqf accounts.
Disclosure and Presentation of Waqf
Majority of the SIRCs provide the listing of all waqf assets with and without value depending on the
SIRC’s requirement. The disclosure of the waqf asset is not revealed in the financial reporting.
However, the presentation of waqf asset only be made for waqf asset that is owned by the SIRCs
through purchase. Besides, there are few SIRCs prepare the assets listing in the notes to account and
some do not. Thus, it was found that the format of waqf reporting varies among SIRCs. The SIRCs in
Malaysia also have different ways of disclosing and reporting their waqf assets. For example, the SIRC
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Vol. 13: (June) 2018
of Terengganu, Kelantan and Pahang, do not separate the waqf related activities or transactions from
the account of the SIRCs. This means at the end of year, the waqf assets and revenues, liabilities and
expenses related to waqf are added to the account of the SIRCs. Prior study indicate that majority of
SIRC did not separate its waqf account (Ihsan & Ibrahim 2011). Whereas, few SIRCs or waqf units has
its own financial reporting specifically for waqf which are later consolidated in the SIRCs reporting
which is known as Kumpulan Wang Wakaf like SIRC of Selangor, Johor, Wilayah Persekutuan and
Negeri Sembilan.
“In this state council, we have 5 different funds that we maintain which are the
collection of zakat fund (Kumpulan Wang Wakaf) , group of wakaf fund (Kumpulan
Wang Wakaf) , general resource group (Kumpulan Sumber Am), group of grant fund
(Kumpulan Wang Geran), and group of special fund (Kumpulan Wang Khas). Each of
these fund groups has a full set of accounts.” (P4)
“each waqf has its own full set of account.” (P1)
“The waqf is console in the SIRC’s Fund Account except for our main special the
musolla of Ahmad Dhawjee Dhadhaboy, our special waqf (waqf khas) which is a joint
venture project, we as a trust holder, we provide its own full set of account and we
have few committees for that special waqf and present it separately from the SIRC’s
financial report.” (P4)
Based on table 1.1, there are SIRCs like Johor and Terengganu that provide their own manual
for financial management including waqf. For instance Johor, they follow the best practice of
Auditor’s general and JAKIM produced in 2002 and revised their accounting treatment and develop
their own manual known as Tatacara Pengurusan Kewangan. Although there are evidences that waqf
institutions already adopted the PERS standard set by MASB, they still have improper accounting
records regarding waqf assets. For instance, they have not properly recorded comprehensive assets
listings, their current value and waqf accounts (Mustaffha et. al. 2016). The financial reports and
presentation with regard to waqf are being formatted by the accountant of the SIRCs, as he is
responsible for the presentation of the waqf financial statements. The researcher interprets that
when the participant states the financial procedures are adapted from the best practices however it
is still an optional as he can decide what would be the accounting treatments where he think
appropriate
“Yes, because now we have audited financial reports, the operation needs to have an
AI (Accountability Index) that every 3 years, the National Audit Department is
coming. Then we have our own Internal Audit and MAIS Internal Audit. Our financial
procedures are much adapted from Best Practices and where we think appropriate to
be used.” (P14)
“That time I had an experience at the audit firm, I used to do this with another
company, so I used my experience working in the audit firm, and apply it in this
SIRCs.” (P4)
100
Table 1.1: SIRC References

References States
1. SIRC Manual Terengganu & Johor
2. Best practice of SIRC PWS Selangor
3. MPERS Pahang (HQ), Perak, Wilayah Persekutuan, Pulau
Pinang
4. MFRS Kelantan, Pahang (unit wakaf), UME (Subsidiary of
PWS MAIS), Perlis
5. Best Practice of JAWHAR Kedah, Negeri Sembilan
Based on the table above, all SIRCs used the references stated but after that, there will be
changes and adjustments where appropriate to fit the SIRCs nature and operation. The procedure
may also change from time to time due to the government circular and Board and Fatwa decision.
The changes of the procedures and the issuance of government circular to the SIRCs as well as the
approval and decision from the fatwa councils become the major factors of the different accounting
and reporting treatment for waqf institution in Malaysia.
Discussion - Divergence of Waqf Accounting and Reporting Practices
From the analysis conducted, the diversification of the accounting and reporting for waqf is clearly
stated by the examination of the waqf accounting treatments in terms of recognition, measurement
and disclosure of the waqf assets. The availability of different optional guidelines and reference used
by these SIRCs reflects the different treatments and reporting of waqf. These was due to the nature
of the SIRCs which operate as different legal form of entity. waqf may be organised by an incorporated
body of the SIRC, waqf organisation by a separate unit of the SIRC as well as waqf organisation by a
department in the SIRC itself. Most of the SIRCs used the MPERs as their main guideline and, some of
the SIRCs have referred to the own manual of financial managed developed by those SIRCs and one
that is private company is subjected to the Malaysian Financial Reporting Standard (MFRS). Because
of the optional decision to use the references and guideline available, the SIRCs’ accounting and
reporting treatments vary and inconsistent among each other’s. The optional adoption of available
guideline, may result in different treatment of waqf related activities and contribute to the
diversification of waqf accounting and reporting practice among the SIRCs in Malaysia. Mohamed et
al. 2006 highlight the problem of non-standardisation in preparing the financial reports and different
waqf institution has its own accounting and reporting practice. Ibrahim (2001) found that different
waqf councils use different valuation method. Besides, there are different approaches used by the
councils in presenting their financial reports (Md. Zain & Abdul Rahman 2006).
Besides, the central management and authority at Federal level is still minimal due to the
dominant control of the SIRCs’ council and Fatwa member on the financial and non-financial decision
related to waqf fund of SIRCs. Any Islamic matters related must be endorsed in the Board Councils
meeting and must attain the approval from the Fatwa Councils which become the main source and
factor of the lack of federal central management and authority. The role of fatwa councils is important
to most of SIRCs on certain procedures for example the capitalisation and valuation of waqf assets.
Some fatwa councils do not allow the waqf assets like land and building to be valued or revalued as
the waqf asset is not under SIRCs possession. The capitalisation of assets of waqf is not allowed as it
contradicts with the State Enactment Act that states the role of SIRC as a trustee holder. Until now,
there is conflict in term of recognition of cash waqf where some SIRCs recognised cash donated for
the purpose of waqf as a liability under the Amanah Account. Whereas, there are SIRCs which
recognise the cash waqf as a revenue. Thus, each states Islamic religious council has the different
101
Vol. 13: (June) 2018
states fatwa committee which their fatwas decision on Islamic matters related to waqf may vary
especially on matters that are not explicitly in the Quran or hadith by the Prophet but involving the
discussion of fiqh. Mat Rani (2015) indicates that the Committee or State Fatwa Council shall serve
the determination of fatwa by taking into account the environment and current needs, which is also
known as the contemporary fatwa for example in the case of repossession of waqf land by the
government which must meet the goals and interests of the public. As a result, the different shariah
opinion and fatwa decision concerning waqf-related matters drive the diversification of the
accounting and reporting for waqf in SIRCs in Malaysia.
To conclude this paper, although there are significant differences in waqf accounting and
reporting practices are noted and the calls towards a standardised waqf accounting and reporting
become rigorous, certain areas still need improvements especially on the education, qualification and
the experience of waqf managers like staff training and conference to give the awareness on waqf
accounting and reporting standard as well as on the importance of harmonisation of waqf accounting
and reporting practice for the benefits of the Ummah as a whole. Besides, the harmonisation of waqf
accounting and reporting practice may be achieved by initially considering the issues and problems
faced by the waqf managers in each states in managing and administrating the waqf assets. The
response and readiness of the institutional mutawwali towards a standardised waqf accounting and
reporting may be useful and important aspect to be focused on in the efforts of the standard adoption
realisation. Thus, further study is necessary to understand the pressures exerted in waqf institutions
in Malaysia with respect to the development of accounting and reporting for waqf and the consensus
of all SIRCs in Malaysia may be deemed necessary to ensure the implementation of the potential
standard of waqf accounting and reporting be successful and realised.
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e-ISSN 2289-6023 International Journal of Islamic Thought ISSN 2232-1314

Vol. 13: (June) 2018

An Exploratory Study of Accounting and Reporting Practice for Waqf

Waqf Accounting and Reporting Issues

Diversification of Waqf Accounting and Reporting Practices

The Lack of Central Management and Authority at Federal level

Different Legal Form of SIRC in Malaysia

The Need for Standardisation of Waqf Accounting and Reporting

The Development of State Islamic Religious Councils in Malaysia

Findings & Analysis

Accounting and Reporting of Waqf

Recognition of Waqf Asset

“Only RM1.00 to simply describe the waqf land is there” (P9)

“Sometimes in waqf building is a dilapidated house but partially rated as RM1 to

“Yes, as we regarded waqf as Amanah Account. Before 2003, we used to hold it as in

Measurement or Valuation of Waqf Asset

Disclosure and Presentation of Waqf

“each waqf has its own full set of account.” (P1)

Table 1.1: SIRC References

Discussion - Divergence of Waqf Accounting and Reporting Practices

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