When a person recites the two testimonies of faith, the shahadah, their journey in Islam has, in reality, only just begun. Conversion to Islam is not the end point of da‘wah; rather, it marks the beginning of a lifelong process of nurturing faith, acquiring knowledge, developing identity and building a more meaningful and prosperous life.

New Converts or Muslims should therefore not be supported only at the moment of their conversion. They require continuous guidance, education, empowerment and holistic development. The key question is: how can such support be provided consistently, systematically and sustainably?

This is where waqf can play a highly strategic role. Traditionally, waqf has often been understood in the context of providing land for mosques, prayer halls, cemeteries or religious buildings. However, the history of Islamic civilisation demonstrates that its role extends far beyond these functions. Throughout history, waqf has served as one of the major sources of funding for education, healthcare, social welfare and community development.

In the contemporary context, waqf should be viewed as an instrument of the socio-economic development of the ummah, with the potential to support the sustainability of da‘wah and the holistic development of new Muslims. Their needs extend beyond financial assistance or food aid. They require Islamic education, continuous religious guidance, counselling, social support, skills training, employment opportunities and economic empowerment. Meeting these needs requires strong, well-structured and sustainable sources of funding.

If da‘wah initiatives depend solely on seasonal donations or annual allocations, the continuity of programmes may be affected. Productive waqf, by contrast, has the potential to generate long-term and sustainable resources for funding da‘wah initiatives and new Converts development programmes more systematically and effectively.

However, approaches towards the development of new Muslims must also evolve. They should not be viewed merely as recipients of assistance. The broader objective should be to strengthen their capabilities, confidence and resilience so that they can become self-reliant and contribute meaningfully to society.

New Muslims should be empowered through education, skills development, employment opportunities and entrepreneurship. They have the potential to become educators, entrepreneurs, community activists and agents of da‘wah. Indeed, their personal experiences of searching for, understanding and embracing Islam may become a distinctive strength in communicating the message of Islam to wider communities.

Therefore, waqf has the potential to establish a comprehensive ecosystem for the development of new Muslims. Educational waqf may provide scholarships, Islamic education classes and vocational training. Welfare waqf may support basic needs, healthcare and housing. Economic waqf, meanwhile, may provide business capital, entrepreneurship training and employment opportunities.

The chain of impact is clear: waqf assets generate income; the income funds da‘wah programmes; the programmes develop and empower new Muslims; and empowered new Muslims ultimately contribute back to society. In this way, waqf is not merely an instrument for providing assistance but a sustainable mechanism for long-term human and community development.

Recognising the importance of elevating this issue as a national agenda, an International Waqf Da‘wah Convention was held on 27 July 2026. The convention was officially inaugurated by His Royal Highness Sultan Nazrin Muizzuddin Shah Ibni Almarhum Sultan Azlan Muhibbuddin Shah Al-Maghfur-Lah, the Sultan of Perak. The closing ceremony was officiated by Dato’ Seri Anwar Ibrahim, Prime Minister of Malaysia.

I had the opportunity to participate in the convention and was entrusted with moderating one of its paper presentation sessions. This involvement provided me with the opportunity to examine more closely the discussions on the potential of waqf in strengthening da‘wah and advancing the development of the ummah. More importantly, the convention demonstrated that waqf and da‘wah are no longer issues confined solely to religious institutions or particular groups.

The involvement of these two prominent national leaders sends an important message: waqf occupies a strategic position within the broader agenda of social and national development. Therefore, waqf should no longer be regarded merely as the responsibility of individual donors, waqf administrators or religious institutions. Instead, it should be elevated as a shared national agenda involving the government, religious institutions, universities, the corporate sector, non-governmental organisations (NGOs) and society as a whole.

In this context, the involvement of academics is essential. Academics should not remain merely as observers or conduct research on waqf solely for publication purposes. They should emerge as thinkers, researchers, innovators and strategic partners to waqf institutions and da‘wah movements, contributing according to their respective fields of expertise.

Many important questions require evidence-based answers. What are the actual needs of new Muslims after embracing Islam? Which forms of assistance produce meaningful and long-term outcomes? How can waqf assets be developed productively and sustainably? How can the effectiveness and impact of new Muslim development programmes be measured? What is the most effective model for integrating waqf with da‘wah?

These questions require serious, systematic and data-driven research.

Universities have significant potential to play an important role in this area. Throughout the history of Islamic civilisation, many educational institutions developed through the support and financing of waqf. Today, universities can also become integral components of the waqf ecosystem through fundraising, asset development, high-impact research and social innovation.

Universities should not merely study waqf; they should also actively revitalise and develop it. Academics from diverse disciplines can contribute according to their respective expertise. Scholars of Islamic studies can provide guidance on Islamic law, the maqasid al-shari‘ah and waqf governance. Economists and finance specialists can develop models of productive waqf. Management experts can strengthen governance systems and improve the efficiency of waqf asset management.

Sociologists and psychologists can examine processes of social integration, identity formation, adaptation and the well-being of new Muslims. Technology specialists, meanwhile, can develop digital waqf systems that are more transparent, efficient, accessible and trusted by the public.

Through a multidisciplinary approach, waqf can be developed beyond its conventional role as a charitable instrument into a comprehensive ecosystem for human development. Nevertheless, knowledge should not remain confined to lecture halls, libraries or academic journals. Knowledge must be translated into action and generate tangible benefits for society.

Universities should establish closer collaboration with State Islamic Religious Councils, waqf institutions, NGOs, the corporate sector and new Muslim communities. Each stakeholder has distinct roles and strengths that can contribute to the development of an effective, well-coordinated and resilient Waqf for the Da‘wah ecosystem.

Therefore, Universiti Teknologi Malaysia (UTM) should continue strengthening the waqf initiatives that have already been established within the university while focusing on the development of a Waqf for Muallaf Model in the state of Johor.

This model may integrate four key components: waqf fundraising and asset development, human capital development, economic empowerment, and the participation of new Muslims in da‘wah and community development. Religious institutions can provide policy frameworks, Shariah guidance and governance structures. NGOs can implement programmes at the grassroots level. The corporate sector can contribute resources, expertise and strategic networks, while the wider community can serve as donors, supporters and implementation partners.

With the support of national leadership, the active involvement of religious institutions, the knowledge and expertise of universities, contributions from the corporate sector and the participation of society, waqf has the potential to become one of the principal drivers of sustainable da‘wah and new Muslim development.

A strategically managed waqf does not merely finance present needs. More importantly, it helps build future generations who are knowledgeable, resilient, self-reliant, productive and capable of contributing meaningfully to religion, society and the nation.

Prepared by Prof. Dr. Badlihisham Mohd Nasir, Executive Committee Member of UTM Council of Professors, and professor at the Faculty of Social Sciences and Humanities (FSSH) UTM