The Role of Integrated Da’wah Education in Shaping the Holistic Character of Muallaf in Malaysia

The Role of Integrated Da’wah Education in Shaping the Holistic Character of muallaf in Malaysia

Mohamad Ridhwan Bin Radhir Sham., Anuar Bin Puteh., *Abdul Ghafar Don

Da’wah and Leadership Research Centre, Faculty of Islamic Studies, 43600 National University of Malaysia, Bangi, Selangor, Malaysia

*Correspondent Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.906000239

Received: 04 June 2025; Accepted: 05 June 2025; Published: 09 July 2025

ABSTRACT

Islamic Da’wah Education plays a crucial role in shaping character and ensuring that the process of Islamization and the integration of newly Muslim converts (muallaf) is meaningful. It goes beyond merely conveying the basic concepts of Islamic teachings, emphasizing instead the cultivation of moral and ethical values through a structured and systematic approach. In facing contemporary challenges, converts require continuous support and comprehensive education to enable them to master religious knowledge and adapt to their new way of life. This study employs a descriptive analysis methodology, collecting data through document research that includes journal articles, books, and relevant scholarly studies. The data is analyzed thematically to identify key themes that address the study’s objectives. The findings of the study indicate that the implementation of an integrated curriculum and specialized guidance classes for converts (muallaf) are key factors in fostering positive values and character development. Additionally, Islamic Da’wah education serves as a crucial platform for nurturing the potential of converts, enabling them to contribute to society through positive behavior and attitudes. With a well-structured syllabus, competent instructors, and a conducive learning environment, the educational ecosystem for converts can have a significant impact on their moral character and spiritual growth. Indirectly, this system helps produce knowledgeable, principled individuals who can contribute constructively to societal development.

Keywords: Integrated, da’wah education, character, muallaf, Islamic teachings

INTRODUCTION

Converts to Islam, or individuals who are newly acquainted with the religion, face various challenges in life involving social, cognitive, and psychological aspects (Syamsuddin 2022, Ida & Dinie Ratri, 2020). Converts require regular and continuous education in order to shape behavior and character, so that they may become complete and righteous individuals. The education shapes human beings in forming character or behavior, especially for a convert. In realizing one’s potential or characteristics, several factors can be observed, including cognitive development, learning style, and motivation (Dewi, 2021). In addition, a student’s characteristics emphasize the quality of academics, age level, motivation, self-image, and social ability (Andi et al., 2024). A holistic and integrated education can produce converts with strong character and excellence.

One of the important educational concepts practiced in Malaysia is the concept of dakwah education, which involves teaching in the context of knowledge as well as inviting towards goodness and preventing wrongdoing. Dakwah education helps build converts to Islam by fostering characteristic values that can serve as a stepping stone for them to gain more knowledge and improve themselves. An example of dakwah education for converts includes study and guidance classes that focus on regular and continuous support for those who have newly embraced Islam. This form of dakwah education is implemented by institutions related to converts, such as the Pusat Bimbingan dan Latihan Saudara Baru (PUSBA) in Kedah, the Institut Dakwah Islamiah PERKIM (IDIP) in Kelantan, the Selangor Zakat Board, and others.

Efforts to uphold the characteristic education of converts to Islam require proper and continuous support and guidance. This is because there are converts who are unable to complete their guidance classes, and some even return to their former religion due to a lack of support and encouragement in living as Muslims. In Malaysia, there are various guidance centers responsible for providing free education to converts. Among them are the Institut Dakwah Islamiah PERKIM (IDIP), YADIM, and the Hidayah Centre Foundation (HCF). One of the key efforts in preventing such issues is to strengthen their understanding of aqidah (Islamic creed). A study that addresses ideas to reinforce converts’ aqidah is by Ahmad Yunus et al. (2017), titled The Teaching of Aqidah among Converts at IDIP PERKIM, which reevaluates the level of understanding, transformation, teaching methods, assessment, and reflection in aqidah education for converts to build a strong identity based on firm beliefs. This noble effort certainly deserves praise for its sincerity in helping converts improve their weaknesses, and for striving to shape individuals with a solid religious foundation, protecting them from extremist misinterpretations of Islam.

This study aims to analyze the concept of integrated dakwah education and its role in shaping converts with strong character in Malaysia, with a focus on guidance classes, an integrated curriculum, competent teachers, and a conducive environment.

METHODOLOGY

This study employs a document analysis approach as the primary method of data collection. The referenced documents include guidebooks, modules, teaching materials, annual reports from institutions related to converts’ guidance, as well as relevant previous studies. Data obtained from these documents are analysed thematically to identify specific patterns and themes that address the research objectives. This thematic analysis enables the researcher to make in-depth interpretations related to the issues studied and ensures a systematic and objective analysis of the data.

LITERATURE REVIEW

The Concept of Integrated Da’wah Education

Integrated Da’wah Education refers to a holistic educational approach that combines traditional Islamic teachings with contemporary educational practices to foster a comprehensive understanding of Islam. This concept emphasizes the importance of not only imparting religious knowledge but also integrating it with moral, ethical, and social dimensions. By blending various disciplines such as theology, philosophy, and social sciences, information technology, integrated da’wah education aims to prepare individuals to engage effectively with modern society, promoting both personal development and community service. This approach encourages critical thinking, open dialogue, and a commitment to lifelong learning, ensuring that students are well-equipped to address contemporary challenges while remaining grounded in their faith. This integrated approach was implemented by the Prophet Muhammad in developing a balanced human capital. There are 12 integrated educational methods applied by the Prophet, namely:

1. Technique of Delivery Based on the Qur’an and Sunnah
2. Technique of Clear and Simple Communication
3. Technique of Encouragement and Warning
4. Technique of Commanding and Prohibiting
5. Lecture Technique
6. Storytelling and Metaphor Technique
7. Technique of Gestures and Illustrations
8. Technique of Good Role Modeling (Uswah Hasanah)
9. Praising Technique
10. Technique of Reproaching with Explanation
11. Problem-Solving Technique
12. Technique of Preserving Dignity

All these techniques are still relevant can be applied in teaching and guiding mualaf to understand and practice Islam teaching in daily life.

The formation of the character of muallaf

The formation of the character of converts (muallaf) is an important process that involves the spiritual and moral transformation of individuals who have recently embraced Islam. This process not only focuses on understanding Islamic teachings but also on the development of positive traits such as patience, honesty, and empathy. The Qur’an for example provides examples in build up muallaf character which emphasisis on the importance of Aqidah (creed) and knowledge (Q, 58:11 & 59:9) as well as inculcating good moral values in producing person of noble character (Q, 31:17-19). Through education, community building, and social support, converts are encouraged to integrate Islamic values into their daily lives. Additionally, this character formation aims to help converts face challenges and adapt to their new environment, enabling them to become productive members of society who contribute positively. Thus, the formation of the character of converts is crucial to ensuring that their spiritual journey progresses well and sustainably. For the purpose of shaping the character of new Muslims (muallaf), the Selangor Zakat Board (2025), for example, has provided 22 types of assistance, including educational support and financial incentives, as part of a holistic effort to build the character of muallaf.

RESULTS AND DISCUSSION

Data and findings from previous studies will be analyzed and organized thematically to provide a clearer and more structured understanding of the factors within the concept of da’wah education in shaping the characteristics of new converts. The findings of this study elaborate on the elements related to integrated da’wah education for converts, namely: the concept of da’wah education, the da’wah education system for converts in Malaysia, an integrated curriculum, guidance classes for converts, factors in shaping the characteristics of converts, the role of a well-planned syllabus, competent teachers, and a conducive environment.

The Concept of Da’wah Education

Da’wah plays a role in improving individuals through an advanced educational system in today’s era. Islamic education aims to shape Muslims by developing both their physical and spiritual strengths, thus nurturing their personal potential (Nur Laila, 2023). Islamic education and da’wah share strong similarities in terms of developing the potential of learners according to the values of Islamic law (Abdul Hafiz et al., 2024). From the perspective of these similarities, it can be explained that da’wah consists of the da’i (preacher), mad’u (audience/target of da’wah), the da’wah message, and the methods of delivery, whereas education can be seen as involving the teacher or educator, the learners, teaching materials, and learning methods. Therefore, the two can be linked to one another. The goal of both da’wah and education is to change behavior and guide people towards goodness, encompassing all aspects of human beings, including psychological, cognitive, affective, psychomotor, and the diverse backgrounds of the individuals they address (Mohammad Irsyad et al., 2024).

The concept of Islamic education and the concept of da’wah education share a common foundation, namely the Qur’an and the Sunnah as the primary sources in Islamic studies, along with the views of renowned Islamic scholars. The definition of da’wah education involves an individual who serves the community by bringing them closer to Islam and teaching them about it. Da’wah education is also the process of spreading Islamic teachings in a deeper way and encouraging the application of Islamic values in daily life. Furthermore, da’wah education reflects a concern for social issues, including injustice, poverty, and oppression in social, cultural, economic, and educational activities (Jamal & Khoiriyah, 2022). Therefore, da’wah education is an essential element that supports individuals—particularly certain communities—not only through theoretical knowledge but also through moral support and the development of identity in accordance with Islamic teachings.

The need to understand da’wah education goes beyond simply spreading knowledge; its main focus is to purify the soul through the cultivation of morals and Islamic values. This highlights that understanding a particular field or issue through concepts developed by scholars helps students grasp various branches of education in a structured and accessible way. Abd. Halim Tamuri (2021) stated that a convert (muallaf) can develop a sense of responsibility when the concept of self-directed learning is easily understood and enables them to find effective solutions within their learning context. This is related to the development of a convert’s understanding regarding purification, bathing, prayer, and fasting—areas that require attention and guidance from educators to ensure clearer comprehension and meaningful impact on behavior (Irwan et al., 2018). Such guidance contributes to shaping the identity of a convert in line with the appropriate vision and mission of any da’wah activity (Muhsinah, 2014).

One of the key references in Malaysian education is the National Education Philosophy, which adopts the JERI approach comprising four elements: spiritual, intellectual, emotional, and physical aspects. Islamic education in Malaysia emphasizes all four elements in producing well-rounded individuals. The JERI concept includes spirituality, which involves mental well-being and happiness; intellectual development, which relates to critical and creative thinking; emotional management, which helps individuals cope with academic and social challenges; and physical development, which supports optimal academic performance (Rozaini et al., 2022). Therefore, da’wah education is not limited to religious instruction alone but is also connected to the psychological and social development of converts, requiring structured and systematic educational observation to help shape them into individuals with strong character.

Efforts to guide new converts have also been carried out in neighboring countries such as Indonesia and several other countries like Saudi Arabia and the United Kingdom to strengthen the understanding and appreciation of Islam among new converts. Some places in Indonesia are dedicated to fostering converts to deepening the teachings of Islam, such as Basecamp Meratus in South Kalimantan, Islamic guidance for Dayaks in Kalimantan, training for converts in the Sidraf area, Attaibin Islamic Boarding School, Cibinong, Bogor, and others. Guiding muallaf was done through the establishment of Cheng Hoo Mosque throughout Indonesia (Hariman , Roslan & Hajrullah 2021). This effort is seen as as part of social responsibility and mutual care among Chinese and other non-Chinese Muslims. In the future, the prospects for the fostering of the ethnic Chinese Muslim community in Indonesia would certainly benefit from greater systematization and organizational management. This study also finds that advancements in information technology present opportunities, as well as challenges in the millennial era to spread the teaching of Islam (Mahfud, 2018). In Saudi Arabia, The Ministry of Islamic Affairs, Dawa, and Guidance provide guidance to promote Islamic principles of tolerance, and addressing any misconceptions about the faith.- Saudi Gazette Report, 9 June 2025). Meanwhile, in United Kingdom, The Islamic Foudations (IF) has formed the department called as New Muslim Project to cater matters related to muallaf. Over the years the Project has tried to meet the social and educational needs of New Muslims by providing a wide variety of services. According to IF website (2025), the Project organises several weekly and fortnightly residential Qur’anic Arabic and Islamic Studies courses at various levels which help in improving the reading and comprehension of the Holy Qur’an. Through the newsletter, ‘Meeting Point’, regular contact is maintained. Trips are organised for performing the pilgrimage, both Umrah and Hajj, as well as arranging visits to Muslim countries for their historical and spiritual impact. The New Muslim Project also fulfils a recognised role in advice, support and counselling New Muslims to help them through their early testing times. The latest addition to the Project’s expanding services is its interactive website.

Factors in the Formation of Converts’ Characteristics

The convert education class, or mualaf guidance class, serves as a platform for converts to seek religious knowledge. The subjects included in the syllabus make it easier for mualaf to refer to them for information and new ideas about Islam. In shaping the characteristics of mualaf, the support and guidance of teachers as murabbi (spiritual mentors) are essential to show the way in resolving issues and confusion regarding Islam. A conducive environment also helps influence the mood or emotions of mualaf, enabling them to learn in a comfortable, neat, clean, and strategically arranged classroom. These three factors will be explained in more detail to provide a clearer understanding of the development of mualaf characteristics in Malaysia.

Integrated Curriculum

The curriculum is an important factor in ensuring integration within today’s educational landscape. Without a systematic curriculum, an effective education system in Malaysia would not be possible. A curriculum can be defined as a plan or guideline outlining the goals, content, and learning materials applied in the learning process to achieve educational objectives (Muhammad Yusuf & Sohiron, 2020). The development of the curriculum in Malaysia began in the post-independence era and led to the establishment of the Islamic education curriculum, which supports Muslims in acquiring religious knowledge (Solumuthu & Thambu, 2022). Therefore, the Islamic education curriculum in Malaysia has continued to evolve to this day and has provided significant support to the education of converts to Islam in the country.

In the education curriculum, there are two aspects of learning: andragogy and pedagogy. Andragogy refers to adult education aimed at developing their knowledge (Knowles 1980), whereas pedagogy refers to early education focused on shaping the character of children until they reach adulthood (Durotul Yatimah et al., 2024). Both of these concepts are applied in the education of converts in Malaysia, depending on their age group. However, the convert education curriculum has been developed with the support of zakat funds allocated for establishing educational classes and teaching and learning (T&L) methods to guide and strengthen their aqidah (Siti Afifah et al., 2022). The Islamic education curriculum includes subjects within the convert T&L syllabus that cover aspects such as aqidah, ibadah, shariah, and ethics (akhlak) (Md Noor et al., 2019). Therefore, it can be understood that the convert education curriculum is formed through components such as T&L methods, subjects, guidance classes for converts, and so on.

In general, an aligned education system can shape the characteristics of converts through an integrated curriculum. Support systems within the curriculum, such as teaching and learning (T&L), can facilitate converts in acquiring knowledge. The seriousness of converts in understanding each branch of knowledge will increase when the subjects in study or guidance classes are well-organized and structured according to a planned syllabus and are taught by competent educators.

Comprehensive Syllabus

Mohd Faris Hakimi & Ahmad Yunus (2019) indicated that there is still no clear guideline for educators in delivering teaching modules to new converts in a systematic manner. The lack of standardized educational modules is also seen as a recurring issue in institutions or learning centers for mualaf (converts) in Malaysia (Shapik et al., 2021). According to the HCF Annual Report (2023), as explained by Mohamasir Muhammad, an officer at Hidayah Centre Foundation (HCF), the module used by HCF is based on various books published by different publishing companies, including the book Penghayatan Hidup by Dato Ismail Kamus and books published by the HCF Sabah division. This situation arises due to issues or problems related to the management of mualaf education, which lacks coordination among organizations in Malaysia (Syarul Azman et al., 2017).

Next, the development of mualaf characteristics touches on the formation of personal conduct or behavior. More specifically, this refers to the development of personal character through the strengthening of a mualaf’s morals (akhlak). It is through good morals that a civilized individual can be formed and positive values can be instilled within oneself. This is echoed by Mahmud Thohier (2004), who stated that strong faith can be proven through one’s deeds and behavior. When faith and moral strength are firmly established, they can eliminate all forms of wrongdoing and confusion in understanding Islam. This is especially important because the challenges faced by mualaf after embracing Islam can be so overwhelming that they may lead some to return to their previous religion (Ahmad Yunus, Hamid, & Misnan Jemali, 2017). The inclusion of akhlak (moral) subjects in the syllabus helps shape mualaf within the context of contemporary Islamic civilization. Therefore, the emphasis on moral values is crucial as a foundation for strengthening the behavior and character of mualaf.

The development of a well-integrated and structured syllabus supports the teaching of mualaf in every guidance class for converts in Malaysia. Among the important subjects, aside from akhlak (morals), are aspects such as worship (ibadah), prophetic biography (sirah), history, and others. Siti Afifah et al. (2022), in a study conducted at Baitus Salam, explained that there has been an increase in the number of mualaf in Selangor when the syllabus used is improved by forming a knowledge development syllabus aimed at empowering mualaf in the state. This was done to achieve their objectives—enhancing intellectual capacity, emotional well-being, and spirituality.Empowerment through the fiqh syllabus, as highlighted by Mohd Afandi Mat Rani et al. (2022), places emphasis in every teaching and learning session (PDP) for mualaf on fiqh education related to purification, prayer, almsgiving (zakat), fasting, pilgrimage (hajj), and minor pilgrimage (umrah). These are treated as primary focuses compared to other fiqh topics such as commercial transactions (muamalat), marriage (munakahat), and criminal law (jinayah), which are given less emphasis. The method applied is practical and hands-on to suit the needs of mualaf.

It is clear that the subjects and content of religious teachings currently in place need to be improved from time to time. All muallaf institutions in Malaysia must be aware of the differences in modules or syllabi applied by various institutions and NGOs so that a comprehensive and clear syllabus can be practiced by mualaf. This would also provide added value to teachers by enhancing their knowledge in guiding mualaf towards the right path that is pleasing to Allah SWT.

A Competent Teacher

Teachers have played an important role in advocating for educational reform and linguistic rights. In Malaysia, the involvement of teachers is closely linked to professionalism in teaching and management skills. Muallaf (convert) teachers, in particular, need to serve as role models for mualaf in various aspects of behavior and action. This is because mualaf tend to become better by following those who influence them. Therefore, a competent teacher in terms of image, knowledge, and teaching approach plays a vital role in shaping the learning experience of mualaf in the classroom.

Teacher professionalism can be seen through the methods and approaches used to guide mualaf (converts). Rasta Kurniawati et al. (2020) stated that mualaf teachers address various problems faced by muallaf in terms of spirituality (religion), psychology, economy, and socio-cultural aspects. One of the initial approaches a teacher can take includes exposure to shahadah (the process of embracing Islam); ta’aruf (introduction) and tafahum (understanding); ibthan (internalization); and muwâfaqah (acceptance) (Hariman et al., 2020).

Some muallaf teachers use a teaching method that includes appropriate language adjustment, group formation, and effective techniques such as hands-on and practical training—especially for acts of worship—that mualaf can easily apply in their daily lives (Muhammad Yusuf Marlon et al., 2017). The concept of da’wah (Islamic outreach) in education, through targhib (encouragement) and tarhib (warning), helps shape mualaf with strong character, making them righteous individuals with firm beliefs, good behavior, and positive motivation (Nor Azizah et al., 2019).

In conclusion, all approaches used by teachers in teaching mualaf are rooted in the Qur’an and Sunnah, drawing lessons (ibrah) from Qur’anic stories, the lives of the Prophets, and wise methods that can serve as exemplary guidance in life (Noraini et al., 2018).

Image reflects a teacher’s character, which is seen through their good and proper behavior. A teacher who possesses a balanced understanding of religious knowledge and demonstrates professional competence in teaching mualaf is considered to have a strong character. In terms of competence, a teacher must maintain the highest standards in upholding their image as an educator to mualaf. According to Kamarul Azmi & Abd. Halim (2007), a teacher should possess a high level of personal integrity to serve as a role model for mualaf students.

In addition, teachers should use language that is easily understood to help mualaf grasp the teachings. A competent teacher who is proficient in multiple languages—such as Malay, English, Arabic, or others—can effectively support muallaf from various ethnic and cultural backgrounds in understanding Islamic teachings. This is because multilingual proficiency enhances the delivery of the Islamic message to mualaf (Nur Amalin & Khazri, 2022). With both mastery of knowledge and appropriate language skills, the teachings conveyed to mualaf can be clearer and more relevant.

Condusive Environment

A muallaf who studies religious knowledge must consider the learning environment and the comfort of the classroom atmosphere. This is stated in the book Education of Children in Islam by Dr. Abdullah Nasih Ulwan (2022), compiled by Ustazah Isfadiah Mohd Dasuki, regarding methods in Islam for educating adults. One important aspect is choosing a good environment and a noble life, which leads to better behavior and morals. The researcher emphasizes adult education because, generally, mualaf education in Malaysia is mostly followed by teenagers and adults. This is also supported by Che Nidzam et al. (2016), who argue that a positive environment can help students develop good morals and noble behavior. The existence of a good environment assists mualaf students in cultivating noble morals and conduct.

The presence of a good atmosphere is seen from its internal aspects. For example, a factor that influences mualaf learning in the classroom is the class size. According to Che Nidzam et al. (2016), one of the factors affecting a person’s comfort in the classroom is the size and layout of the room. If the classroom is small, students may feel cramped. Conversely, if the classroom is too large, students may have difficulty focusing due to unclear hearing, blurred vision, or they may end up chatting and playing more. Muriza Mustafa (2006) stated that the need for furniture, desks and chairs, whiteboards, bookshelves, and the finishing of floors and walls influence the classroom environment. It is undeniable that many mualaf guidance classes in Malaysia have been equipped with complete facilities to ensure the comfort of mualaf in learning. A conducive environment is further enhanced by factors such as proper lighting, sound and acoustics, room temperature, and adequate ventilation in the classroom (Hannah, 2013).

This occurs when the management of muallaf is careful and efficient in ensuring that the infrastructure rights of every mualaf institution in Malaysia are maintained and preserved (Nur Shuhadah et al., 2024). With increasingly advanced technology and mass media today, especially as a result of the COVID-19 pandemic, there has been a positive impact on Malaysian society regarding the use of electronic devices that facilitate the teaching and learning process (PDP) for mualaf in Malaysia. Teachers also need to be proficient in using this technology, including computers as teaching aids, to apply it in remote or online classes. Ultimately, a conducive environment helps to smooth the PDP process for muallaf alongside teachers, supported by technological tools and natural surroundings.

Planned and Continuous Guidance Class

The education system for dakwah (Islamic missionary) for converts (mualaf) in Malaysia is developed and planned to meet the needs and readiness for the teaching and learning (PDP) of converts from various backgrounds. Among what can be seen in the education system for converts in Malaysia are study classes or guidance classes for converts located in several states and NGOs responsible for coordinating and driving this noble effort for them. Among the institutions that already have study classes for converts are Darul Hidayah MAIWP, Hidayah Centre Foundation, Baitus Salam, Institut Dakwah Islamiah PERKIM (IDIP), and Institut Pengajian Islam, Kelas Bimbingan Islam PERKIM Kebangsaan, and Institut Pengajian Islam dan Dakwah Sabah (IPDAS) (Faezy et al., 2021).

Among the institutes for converts that provide guidance classes is the Convert Study Class at the Institut Dakwah Islamiah PERKIM (IDIP) in Pengkalan Chepa, Kelantan, which aims to provide Islamic education to converts. This program includes the Islamic Studies Preparatory Course (KPPI), Basic Islamic Studies Certificate (SAPI), and Islamic Studies Certificate (SPI), which function to correct the foundational understanding of Islam and religious knowledge. The main objective of IDIP is to provide basic Islamic religious understanding to new Muslims (converts), recruit converts, and train them to become preachers, as well as to develop IDIP into a leading center for Islamic education (tarbiah) in the country (Mariam Majid & Noraini Mohamad, 2017).

At IDIP, the duration of study for KPPI is four months, for SAPI it is one year (two semesters), while the study period for SPI is one and a half years (three semesters) (Ain Nathasha et al., 2017). IDIP also trains converts to become preachers (dakwah) and mubaligh, and provides financial assistance from sponsors to help cover the cost of studies. In addition, good cooperation between NGOs and other institutes such as MACMA, HCF, and others also provides welfare and contributions to converts in the form of money or facilities (Nur Najwa Hanani et al., 2022).

In addition, the importance of having guidance classes for converts is to provide physical and spiritual support to them. This aligns with Nabilah Huda & Zuliza (2014), who state that the need for spiritual support such as strengthening faith (akidah), teachings from the two main sources—the Qur’an and Sunnah—and knowledge of Islamic jurisprudence (fiqh) functions to shape good character. Meanwhile, physical support such as the provision of zakat, hibah (gifts), charity, and shelter, as well as zakat, charity, gifts, or rewards and sources of protection help converts to live better and more peacefully. This helps to eliminate unhealthy psychological attacks on converts, as many of them who want to deepen their religious knowledge are often disturbed by emotions and stress.

According to Salasiah (2021) in the proceedings on converts in Malaysia, psychology is closely related to the internal and external challenges faced by converts. This is because new converts often experience problems such as pressure, anxiety, emotional issues, and lack of motivation to acquire religious knowledge. Therefore, there is a need to organize the levels of ability of converts in following Islamic teachings, such as setting a threshold (had ta’lif) in determining criteria for converts, to soften their hearts through zakat, religious guidance, and moral support to strengthen their faith and Islamization (Abdul Ghafar et al., 2023). Hence, these supports help strengthen the morals of converts both physically and spiritually, and build their mental resilience to seek Islamic religious knowledge effectively and perfectly.

In conclusion, an integrated curriculum and guidance classes for converts can serve as the main foundation in sustaining the dakwah education for converts in Malaysia. With support and assistance from authoritative parties, converts can successfully follow Islamic studies in a well-organized and systematic system. This will cultivate knowledge and good character within the souls of converts, shaping them into individuals with excellent and holistic personal qualities.

CONCLUSION

The role of integrated da’wah education is crucial in shaping the character and fostering the integration of converts (muallaf) in Malaysia. Through a well-structured and comprehensive syllabus that includes essential subjects such as akhlak (morals), ibadah (worship), sirah (prophetic biography), and fiqh, muallaf are equipped with the knowledge and values needed to navigate their new religious identity confidently and meaningfully. Competent and professional teachers play a central role in this process by acting as role models, using effective and inclusive teaching methods, and bridging communication gaps through multilingual proficiency. Moreover, the incorporation of prophetic wisdom and values drawn from the Qur’an and Sunnah enhances the relevance and spiritual depth of the learning experience. For muallaf, this holistic approach not only nurtures intellectual, emotional, and spiritual growth but also supports their integration into the wider Muslim community. Therefore, an integrated da’wah education system is not merely a means of religious instruction—it is a transformative journey that strengthens faith, builds character, and ensures long-term commitment to Islam.

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