INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025
Page 3386 www.rsisinternational.org
Digital Da‘Wah Strategies for Empowering Islamic Understanding
among Mu’allaf: A Conceptual Exploration
Mahmood Sabtu1, Ahmad Faqih Ibrahim2, Khairul Azhar Meerangani3* & Nor Rahayu Mujahid4
1,2Faculty of Islamic Knowledge, Universiti Islam Melaka, 78200 Kuala Sungai Baru, Melaka
3Academy of Contemporary Islamic Studies, University of Technology Mara (UiTM), 78000 Alor Gajah,
Melaka
4SK Tanjong Bidara, Kampung Tanjong Bidara, 78300 Masjid Tanah, Melaka
*Correponding Author
DOI: https://dx.doi.org/10.47772/IJRISS.2025.910000277
Received: 14 October 2025; Accepted: 21 October 2025; Published: 10 November 2025
ABSTRACT
This conceptual paper examines digital da‘wah strategies aimed at empowering Islamic understanding among
mu’allaf in Malaysia. The rapid development of information and communication technology (ICT) has created
new opportunities for disseminating da‘wah messages through social media platforms, Islamic applications,
virtual reality (VR), and digital learning environments. Adopting a qualitative methodology with a content
analysis design, this study synthesises insights from relevant literature, including academic articles, conference
proceedings, and reports related to digital da‘wah. The analysis focuses on strengthening religious
understanding and nurturing the Islamic identity of mu’allaf. Findings indicate that effective strategies involve
integrating technological tools with the principles of Maqasid al-Da‘wah, customising learning modules
according to individual needs, and reinforcing social and emotional support systems. The study underscores
the importance of comprehensive policy implementation to optimise the potential of digital technology in
advancing da‘wah efforts among mu’allaf.
Keywords: Digital Da‘wah, Mu’allaf, Maqasid al-Da’wah, Social Media, E-Learning
INTRODUCTION
The rapid advancement of digital technology in the era of the Fourth Industrial Revolution (IR 4.0) has
profoundly transformed multiple dimensions of human life, including how people interact, learn and engage
with religion. In the context of Islamic da‘wah, digital transformation has not only expanded the reach of
Islamic messages but also reshaped the dynamics of communication between the dā‘ī (preacher) and the mad‘u
(audience). According to Aini Maznina (2018), the evolution of information and communication technology
has given rise to a new form of da‘wah dissemination that is faster, more interactive and accessible to diverse
segments of society without geographical or temporal boundaries. This phenomenon has contributed to the
emergence of the term ‘digital da‘wah’, which combines Islamic communication principles with modern
technological tools to ensure that the message of Islam remains relevant and easily accessible in contemporary
society.
In Malaysia, digital da‘wah has become increasingly significant, particularly in reaching the mu’allaf;
individuals who have recently embraced Islam and are undergoing a process of adaptation to Islamic beliefs,
practices and values. This group often faces multiple challenges, including limited religious literacy, issues of
social acceptance, and difficulties in adapting to Muslim cultural norms that differ from their previous
backgrounds. Hence, continuous guidance is crucial to ensure that their process of Islamization proceeds
smoothly and leads to a comprehensive understanding and internalization of Islamic teachings (Ahmad & Abd
Rahman, 2020).
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While traditional methods such as face-to-face sermons, halaqah sessions and personal mentorship remain
relevant, the emergence of digital platforms has broadened the scope of da‘wah interaction by offering a more
flexible, structured and two-way communication environment. Social media platforms, websites, podcasts,
mobile applications, and online learning tools such as Google Classroom, YouTube, and TikTok Da‘wah have
been widely utilized by preachers, Islamic agencies, and educational institutions. These platforms not only
enable rapid and open dissemination of information but also provide mu’allaf with the opportunity to engage
actively, ask questions, and seek guidance in a safe and supportive digital space.
Beyond mere information dissemination, digital da‘wah strategies serve to cultivate a deeper understanding of
Islam and to build a strong Muslim identity. Badlihisham et al. (2023) emphasize that the effectiveness of
digital da‘wah cannot be measured solely through quantitative indicators such as view counts or audience
reach. Rather, it should be evaluated based on how effectively its content influences īmān (faith), fiqh
understanding and the embodiment of Islamic values in everyday life. Accordingly, digital da‘wah requires a
balance between entertainment and education (edutainment), so that the Islamic message is conveyed with
ḥikmah (wisdom), emotional resonance and contextual relevance to the target audience.
Furthermore, the integration of advanced technologies such as virtual reality (VR) and interactive simulation-
based learning introduces new dimensions to Islamic education for mu’allaf. VR applications, for example, can
immerse users in virtual religious experiences such as performing ṣalāh, ṭawāf or observing ḥalāl slaughtering
practices, thereby enhancing practical understanding and deepening spiritual engagement. This approach aligns
with the principles of Maqasid al-Shariah, which emphasize that the propagation of Islam should not only be
informative but also serve to protect religion (ḥifz al-dīn), intellect (ḥifz al-‘aql) and human dignity (ḥifz al-
nafs). In other words, technology functions as a complementary tool to realize the ultimate objectives of
da‘wah, fostering intellectual, spiritual and social harmony within the Muslim personality.
Overall, digital transformation has ushered Islamic da‘wah into a new era that demands technological
proficiency, creative content development and maqasid-oriented understanding. For mu’allaf, a group
particularly sensitive to religious guidance, digital da‘wah strategies must go beyond the transmission of
knowledge to promote Islam as a holistic way of life. Therefore, this paper explores how the integration of
digital technology can strengthen Islamic comprehension among mu’allaf through a da‘wah approach
grounded in the principles of Maqasid al-Shariah, while also examining the potentials, challenges and future
directions of digital da‘wah within the Malaysian context.
LITERATURE REVIEW
The literature on digital da‘wah and mu’allaf education reflects the intersection between technological
innovation, religious pedagogy, and socio-spiritual transformation. The growing integration of digital
platforms in Islamic communication has redefined how religious knowledge is disseminated, accessed, and
internalised within contemporary Muslim societies. As Malaysia navigates the Fourth Industrial Revolution
(IR 4.0), the convergence of faith and technology has introduced new modes of da‘wah that transcend
geographical, linguistic, and cultural barriers. This review aims to examine previous research related to the use
of digital technology in Islamic propagation, particularly in empowering mu’allaf through accessible and
context-sensitive learning platforms. It situates the discussion within three major domains; (1) the
transformation of Islamic learning through digital technologies; (2) the rise of social media and online
communities as new ecosystems for da‘wah; and (3) the application of Maqasid al-Sharī‘ah as a guiding
framework for mu’allaf digital education. Collectively, these themes demonstrate how digital da‘wah operates
not only as a communication strategy but also as a pedagogical and ethical enterprise. While prior studies have
explored aspects of online Islamic education, fewer have synthesised the intersection between digital media,
mu’allaf empowerment, and maqasid-driven pedagogical principles. Hence, this review provides a critical
synthesis of the theoretical and empirical foundations that inform the present study, identifying both
opportunities and limitations in existing scholarship.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025
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Digital Da‘wah and the Transformation of Islamic Learning
The rapid development of information and communication technology (ICT) has revolutionised the global
landscape of Islamic da‘wah. In Malaysia, digital da‘wah has become an essential medium for extending the
reach of Islamic teachings to diverse audiences, including mu’allaf, without the traditional constraints of time
and geography (Berhanundin et al., 2022). The use of digital tools such as websites, YouTube, and live-
streaming platforms has enabled the Muslim community to access religious knowledge more flexibly and
immediately (Aini Maznina, 2018). Harahap et al. (2025) argue that digital transformation in da‘wah is not
merely about information dissemination; it also involves building spiritual engagement and fostering emotional
connections through interactive technological environments. This shift signifies a paradigmatic change from
informative preaching to immersive engagement, where technology facilitates participatory religious learning.
Within the context of Islamic education, the digitalisation of learning has reshaped pedagogical practices,
making teaching more learner-centred and responsive to the needs of individuals.
The application of digital platforms has allowed educators to adapt content according to learners’ levels of
understanding, particularly beneficial for mu’allaf who often require a personalised approach to Islamic
learning. Emerging technologies such as virtual reality (VR) have further enriched this transformation. Aryati
et al. (2024) found that VR-assisted learning significantly enhances conceptual understanding and confidence
in performing religious rituals such as ḥajj and ṣalāh. Similarly, Hamzah et al. (2024), employing the
Technology Acceptance Model (TAM), demonstrated a high level of user acceptance for VR-based Islamic
learning tools. Bin Basiron and Zulkifli (2023) highlighted VR’s potential for mu’allaf guidance, especially in
facilitating practical worship training when physical presence is not feasible due to geographical or temporal
limitations. Taken together, these studies indicate that the integration of ICT and immersive technologies
marks a significant evolution in Islamic pedagogy. It transforms da‘wah from a one-way mode of preaching to
an interactive and multidimensional experience, capable of deepening both cognitive and spiritual engagement
among learners.
Social Media and Online Communities as Da‘wah Ecosystems
Social media has emerged as one of the most powerful tools for digital da‘wah due to its accessibility,
interactivity and community-driven nature (Muhammad Fitri & Siti Suhaila, 2023). It enables mu’allaf to
connect with Islamic teachings and communities in ways that transcend physical barriers. Zafri et al. (2023)
observed that social media platforms significantly enhance user engagement, particularly among younger
converts who are digital natives. Beyond being a channel of communication, social media serves as a critical
platform for emotional and social support. Ahmad & Abd Rahman (2020) emphasise its role in fostering
online religious communities that provide mu’allaf with a sense of belonging. Through virtual interactions,
mu’allaf can share personal experiences, seek religious advice, and clarify doubts directly with da‘i or Muslim
peers. This relational dimension of online da‘wah contributes to their spiritual growth and psychosocial
adjustment during the early stages of conversion.
However, the expansion of digital da‘wah through social media is not without challenges. Nur Syahiirah &
Khazri (2022) caution that the rapid dissemination of unauthenticated information poses a risk to the integrity
of Islamic teachings online. Likewise, Nurain Nabilah & Khazri (2022) highlight the lack of ethical control
and the prevalence of incivility in online discussions concerning religion. Tufekci (2015) further warns that
algorithmic systems often prioritise sensational or emotionally charged content over credible and scholarly
materials, which may distort public understanding of Islam. The digital ecosystem of da‘wah, therefore,
operates within a tension between opportunity and vulnerability. While social media empowers mu’allaf with
access to religious learning and community interaction, it also exposes them to misinformation, fragmented
authority, and potential ideological polarisation. As such, digital literacy and ethical frameworks become
crucial components of any sustainable da‘wah strategy in the online sphere.
Maqasid al-Sharī‘ah as a Framework for Mu’allaf Digital Learning
A value-oriented approach to mu’allaf education requires more than technological integration; it demands a
strong normative foundation rooted in Maqasid al-Sharī‘ah. Nazihah Rusli et al. (2024) stress that the design of
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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mu’allaf learning modules should prioritise the preservation of religion (ḥifẓ al-dīn), intellect (ḥifẓ al-‘aql), and
soul (ḥifẓ al-nafs), ensuring that technological engagement remains anchored in Islamic ethics and objectives.
Latif et al. (2024), in a comparative study of mu’allaf education models by PERKIM and MACMA, found that
programs integrating religious knowledge, practical guidance and emotional support are more effective in
nurturing the Islamic identity of mu’allaf. This holistic approach aligns with the higher objectives of maqasid,
which emphasise human well-being and spiritual development rather than mere information transfer.
Faezy Adenan et al. (2021) note that existing learning modules often require contextualisation based on
individual mu’allaf’s educational background and cultural identity. Hence, digital modules must be adaptable
and inclusive, accommodating linguistic diversity and varied learning preferences. At the institutional level,
Malaysia’s e-Muallaf 2.0 initiative (JAKIM, 2025) exemplifies how digital infrastructure can support these
objectives. The platform integrates mu’allaf registration databases, interactive learning modules, and
communication channels with da‘i and Islamic educators, thereby enabling more systematic monitoring and
mentorship. This model represents a synthesis between technological innovation and the maqasid-driven
approach, positioning digital da‘wah as both pedagogically efficient and ethically grounded. Through this
framework, digital da‘wah moves beyond technological utility to embody a purposeful and values-based
mission. It not only disseminates knowledge but also safeguards the integrity of faith, intellect and emotional
well-being core elements of maqasid al-da‘wah.
The reviewed literature collectively illustrates that digital da‘wah represents both a transformative and
multidimensional process. ICT and immersive technologies have reshaped how Islamic teachings are
communicated and internalised, while social media platforms function as complex ecosystems of learning,
belonging, and identity negotiation. However, these opportunities coexist with ethical and epistemological
challenges that must be addressed through conscious design and value-based strategies. In this context,
Maqasid al-Sharī‘ah provides a coherent framework for balancing innovation with spiritual integrity. It guides
the development of digital da‘wah initiatives that are not only effective in outreach but also sustainable in
nurturing authentic Islamic understanding among mu’allaf. Future research and policy initiatives should
therefore focus on operationalising this maqasid-based framework to harmonise technology, pedagogy and
ethics in contemporary da‘wah practice
RESEARCH METHODOLOGY
This study employs a narrative literature review design, focusing on a comprehensive synthesis of academic
publications, conference proceedings, official reports from Islamic agencies, and indexed journal articles that
discuss digital da‘wah among mu’allaf. The narrative review approach allows for a critical and interpretive
engagement with diverse sources rather than a purely systematic aggregation of data, making it suitable for
developing a conceptual understanding of contemporary digital da‘wah practices. The selection of literature
was conducted purposively based on the following criteria; (1) The publication explicitly focuses on digital
da‘wah or Islamic education initiatives targeting mu’allaf; (2) The work was published between 2018 and
2025, ensuring the inclusion of recent and relevant developments in digital technology and religious outreach;
and (3) The content discusses aspects of strategic effectiveness, challenges, or recommendations for
implementation within digital da‘wah contexts.
All selected materials were examined using thematic analysis, enabling the identification and organisation of
data into coherent thematic categories. The themes were developed inductively from the reviewed sources,
encompassing nine key dimensions: accessibility, supportive community, personalised learning, immersive
technologies, ethical content creation, institutional models, implementation support, psychosocial risks, and
integration of Maqāṣid al-Da‘wah. Each theme was further interpreted through an interdisciplinary lens that
combines Islamic epistemology, digital pedagogy, and social communication theory.
To ensure academic rigour, the process incorporated triangulation across multiple types of sources; academic,
institutional and practitioner-based allowing a balanced synthesis of conceptual and practical insights. The
analysis also pays attention to contextual dynamics within the Malaysian da‘wah ecosystem, where digital
transformation intersects with religious authority and social inclusivity. This methodological design thus
enables a nuanced exploration of how digital platforms, technological innovation, and religious ethics interact
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in shaping the effectiveness of da‘wah to mu’allaf. It not only captures emerging trends and best practices but
also highlights critical gaps that may inform future empirical studies involving direct engagement with
mu’allaf communities and digital da‘wah practitioners.
RESULT AND DISCUSSION
The thematic analysis of the reviewed literature revealed nine interconnected domains that collectively shape
the landscape of digital da‘wah strategies for mu’allaf in Malaysia. These themes highlight how digitalisation
not only transforms the methods of religious communication but also redefines the pedagogy, support systems,
and ethical foundations of Islamic learning for new converts.
Accessibility and Digital Reach
The digitalisation of da‘wah has effectively transcended geographical and temporal barriers, enabling mu’allaf
to access Islamic learning materials regardless of time or location. Platforms such as social media, YouTube,
and mobile applications facilitate micro-learning sessions that suit individuals who work shifts, live in rural
areas, or face social stigma when attending physical classes (Aini Maznina, 2018; Berhanundin Abdullah et al.,
2022; Hootsuite & We Are Social, 2023; Harahap et al., 2025). This enhanced accessibility contributes to
inclusive participation and continuous engagement with religious content. However, accessibility alone does
not guarantee understanding. The literature indicates a growing need for structured digital curation to ensure
that easily accessible content remains doctrinally sound. This implies that the next phase of digital da‘wah
must focus not only on dissemination but also on content reliability and guided learning pathways to avoid
misinterpretation among new learners of Islam.
Community Support and Engagement
Social media has emerged as a virtual majlis ilmu, offering emotional, spiritual, and social support to mu’allaf.
Online communities built through WhatsApp, Telegram, or live-streamed religious sessions create an
interactive environment where mu’allaf can share experiences and seek advice (Muhammad Fitri & Siti
Suhaila, 2023; Zafri et al., 2023; Ahmad & Abd Rahman, 2020). These engagements foster a sense of
belonging and help counteract the feelings of isolation often reported by new converts. The findings suggest
that community-based digital da‘wah should be institutionalised as part of mu’allaf development programs.
Structured peer support systems can sustain religious motivation and serve as informal learning spaces
complementing formal instruction. This aligns with theories of digital religious socialisation, where faith
identity is reinforced through relational and affective interaction.
Personalised Learning and Pedagogical Design
Several studies demonstrate that personalised or adaptive learning modules can significantly improve
comprehension among mu’allaf, who come from diverse linguistic and cultural backgrounds (Musolin et al.,
2024; Nazihah Rusli et al., 2024). Digital platforms allow educators to customise content based on individual
learning levels and linguistic preferences, enhancing retention and motivation. This pedagogical shift reflects
the transition from uniform instruction to learner-centred digital education, consistent with constructivist
theories of adult religious learning. The implication is that digital mu’allaf education should integrate pre-
assessment tools, progress tracking, and modular certification to ensure meaningful learning outcomes rather
than passive exposure to information.
Immersive Technologies and Experiential Learning
Emerging technologies such as Virtual Reality (VR) have begun to reshape the way Islamic rituals and
experiences are taught. Studies indicate that immersive simulations enable mu’allaf to visualise and practise
acts of worship in a safe, guided environment (Aryati et al., 2024; Hamzah et al., 2024; Bin Basiron & Zulkifli,
2023). This method enhances procedural understanding and reduces anxiety associated with performing
unfamiliar rituals. While the potential of VR is considerable, cost and technical expertise remain barriers to
wide-scale implementation. The literature recommends that Islamic centres establish shared VR labs or
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collaborate with universities to provide accessible simulation facilities, making experiential da‘wah an
achievable reality.
Content Quality and Digital Ethics
The unregulated nature of digital media exposes mu’allaf to misinformation, sectarian bias, and pseudo-
religious content. Scholars emphasise the urgent need for ethical guidelines and expert moderation in online
da‘wah (Nur Syahiirah & Khazri, 2022; Nurain Nabilah & Khazri, 2022; Siti Rohmatul Fatihah, 2018;
Tufekci, 2015). The lack of standardised religious certification risks confusing new learners and potentially
distorting their early understanding of Islam. Thus, institutional oversight and content curation are essential to
uphold doctrinal accuracy and digital adab. Agencies such as JAKIM or state Islamic authorities should
explore “verified da‘wah content” accreditation systems, analogous to fact-checking models in journalism, to
maintain religious credibility in the digital sphere.
Institutional Models and Mu’allaf Modules
Institutional initiatives such as those developed by PERKIM and MACMA illustrate the value of structured,
multi-agency collaboration in mu’allaf education (Latif et al., 2024; Faezy Adenan et al., 2021; JAKIM, 2025).
These models integrate spiritual, social, and educational support under a single framework. The introduction of
the e-Muallaf 2.0 platform reflects a national effort toward centralised digital monitoring and modular learning
progression. Such institutional integration ensures continuity in religious development and supports data-
driven planning for mu’allaf welfare. The next challenge lies in developing a national standardised
competency framework for digital da‘wah modules that aligns with both pedagogical and theological
benchmarks.
Implementation Support and Capacity Building
The literature also highlights that the success of digital da‘wah initiatives depends heavily on leadership
commitment, digital literacy, and infrastructure (Nasir et al., 2024; Lubis et al., 2018). Without adequate
training or technological support, da‘wah practitioners may struggle to deliver effective online engagement.
Therefore, sustainable implementation requires institutional investment in capacity building including regular
digital training, provision of equipment, and the establishment of data security protocols to protect user
privacy. These measures enhance institutional readiness and professionalise digital da‘wah practices.
Psychosocial Risks and Emotional Well-being
Digital platforms, while empowering, can expose mu’allaf to mockery, cyberbullying, or social alienat ion,
which can undermine their religious confidence (Meerangani et al., 2022; O’Donnell & Reschly, 2020).
Emotional and spiritual well-being thus becomes a vital dimension of digital da‘wah, necessitating integrated
counselling or peer mentoring within online programs. To mitigate these risks, the inclusion of psycho-
spiritual wellness modules covering resilience, self-acceptance, and social adaptation is essential.
Collaboration with trained counsellors and asatizah can provide a holistic support structure that balances faith
development and emotional security.
Integration of Maqāṣid al-Da‘wah
Finally, the synthesis of findings underscores the importance of grounding all digital da‘wah strategies in the
principles of Maqāṣid al-Da‘wah, ensuring that learning outcomes preserve faith (ḥifẓ al-dīn), intellect (ḥifẓ al-
‘aql), and emotional well-being (ḥifẓ al-nafs) (Nazihah Rusli et al., 2024). By framing digital engagement
within maqāṣid, da‘wah becomes not merely informative but transformative, guiding mu’allaf towards
balanced spiritual, intellectual, and moral development. Evaluating programs through maqāṣid-based metrics
could redefine success indicators beyond mere participation rates, focusing instead on understanding,
conviction, and practice.
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Strategic Framework For Digital Da‘Wah Empowerment Among Mu’allaf
Drawing upon the thematic findings, this section proposes a set of strategic directions for strengthening Islamic
understanding among mu’allaf through digital platforms. These strategies combine pedagogical innovation,
technological advancement, and spiritual ethics grounded in Maqāṣid al-Sharī‘ah, thereby ensuring that digital
transformation serves not merely as a medium of communication but as an integrative framework for
sustainable da‘wah.
Hybrid Pedagogical Approach (Blended Learning)
The blended learning approach represents a pedagogical innovation that merges the flexibility of digital
learning with the spiritual depth of face-to-face engagement. Within the context of Islamic education and
da‘wah training, this approach offers a balance between technological adaptability and human connection.
According to Latif et al. (2024), hybrid models have proven effective in enhancing both theoretical and
practical religious comprehension by integrating complementary modes of learning. From a theoretical
standpoint, blended learning draws upon social constructivism (Vygotsky, 1978), which emphasises the co-
construction of knowledge through social interaction and contextual experience. Digital platforms promote
self-regulated learning, allowing mu’allaf to revisit lessons on Qur’anic interpretation, hadith, or fiqh at their
own pace. This flexibility supports cognitive development and spiritual reflection beyond the classroom
setting.
Practically, face-to-face sessions remain crucial in nurturing the spiritual and affective dimensions of Islamic
education. Meerangani et al. (2022) note that fully digital learning environments risk creating emotional
isolation among learners. Hybrid arrangements, such as halaqah discussions, weekend workshops, or
communal prayer training, reintroduce the human touch that reinforces ukhuwah and tarbiyyah rūḥiyyah. Such
integration ensures that education remains holistic nurturing both intellect and character. Institutionally, hybrid
models can be operationalised through modular sequencing: for example, an online fiqh al-ṣalāh course
offering videos, quizzes, and peer discussions followed by a physical workshop on prayer practice. With a
well-designed Learning Management System (LMS), Islamic institutions can monitor learners’ progress,
provide feedback loops, and customise teaching strategies through data analytics. Within the maqāṣid
framework, this approach preserves ḥifẓ al-‘aql (intellectual development) through critical digital engagement
and ḥifẓ al-dīn (preservation of faith) through experiential worship. Hence, blended learning is not merely a
method of instruction but a manifestation of integrating Islamic values with modern technology in da‘wah.
Maqāṣid-Oriented Module Design
Module development must be rooted in the Maqāṣid al-Sharī‘ah, ensuring that the curriculum safeguards
religion (ḥifẓ al-dīn), intellect (ḥifẓ al-‘aql), and the soul (ḥifẓ al-nafs) (Nazihah Rusli et al., 2024). This
framework promotes depth of understanding rather than rote learning. For instance, an “Asas al-‘Aqidah”
module could combine video lectures, reflective exercises, and formative quizzes to nurture both conceptual
clarity and spiritual conviction. Similarly, a “Fiqh in Daily Life” course could map legal rulings to their
maqāṣid dimensions, guiding mu’allaf to appreciate the wisdom (ḥikmah) behind Islamic injunctions. Through
this lens, learning becomes transformative rather than transmissive, encouraging moral reasoning and lived
faith.
Digital Da‘wah Training for Practitioners
The success of digital da‘wah initiatives depends on the competence of digital preachers (du‘āt) who can
bridge theological literacy with technological fluency. Nurain Nabilah and Khazri (2022) argue that modern
da‘wah demands proficiency in content design, media ethics, and multi-platform communication including
YouTube, TikTok, Instagram, and podcasting. Training programs should therefore incorporate practical
workshops such as smartphone-based video production, digital storytelling for da‘wah, and social media
engagement ethics. These enhance message impact while preserving integrity and adab. The goal is to produce
ethically grounded digital da‘i, capable of blending persuasion with authenticity and emotional resonance.
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Beyond technical skills, such training reinforces moral consciousness in digital spaces, ensuring that da‘wah
remains guided by ḥikmah, sincerity, and truth values that sustain both credibility and spiritual impact.
Immersive Technologies and Gamified Learning
The adoption of immersive technologies, notably Virtual Reality (VR) and gamification, has emerged as a
transformative approach in Islamic education. VR provides experiential learning through simulated
environments such as performing ḥajj or practising halal slaughtering allowing learners to internalise rituals
without geographical constraints (Aryati et al., 2024). Gamification, meanwhile, enhances motivation through
structured challenges, levels, and reward systems (Bin Basiron & Zulkifli, 2023). Examples include
“Interactive Faith Quizzes” or “Daily Fiqh Missions” embedded within e-learning modules, turning religious
education into a dynamic, goal-oriented process. For institutional application, Islamic centres could develop
VR Hajj labs or integrate gamified elements into LMS dashboards. These strategies create a more engaging
and meaningful learning environment, aligning religious education with the expectations of digital-native
mu’allaf.
Digital Support Centres for Mu’allaf
The proposed Digital Mu’allaf Support Centre serves as a comprehensive virtual hub that integrates spiritual,
emotional, and social assistance. Ahmad and Abd Rahman (2020) stress that sustained social support is crucial
for strengthening faith identity and resilience among new converts. Such a centre, accessible through a web
portal or mobile app (e.g., e-Muallaf), could host interactive modules, community forums, video counselling
sessions, and one-to-one chat features with mentors or asātizah. This model ensures inclusivity and continuity,
enabling mu’allaf to receive guidance regardless of location. In practice, the platform functions as a bridge
between traditional mentorship and digital empowerment, embedding maqāṣid-oriented principles into
personalised support. It redefines da‘wah as a community-based, tech-enabled ecosystem rather than a one-
way transmission of religious knowledge.
Monitoring and Evaluation Systems
A robust monitoring and evaluation (M&E) framework is essential to assess learning effectiveness and
institutional accountability. According to JAKIM (2025), data-driven monitoring enhances program continuity
and transparency. An integrated LMS equipped with automated progress reports and participation tracking
allows instructors to evaluate individual performance and engagement. Features such as reminder notifications
sustain learner consistency, while analytics dashboards identify emerging challenges and inform module
refinement. Beyond administrative efficiency, M&E frameworks operationalise the maqāṣid of da‘wah by
evaluating not only knowledge acquisition but also attitudinal transformation and spiritual practice. In this
way, assessment becomes a process of tazkiyah (self-purification) and continuous improvement, aligning
digital innovation with the spiritual objectives of Islamic pedagogy.
CONCLUSION AND POLICY IMPLICATIONS
This study emphasizes that digital da‘wah holds great potential in enhancing Islamic understanding among
new Muslims (muallaf), particularly in Malaysia, which boasts a high internet penetration rate and an active
social media ecosystem. Through literature analysis and empirical findings, it has been shown that integrating
technologies such as social media, e-learning modules, mobile applications, and immersive technologies like
virtual reality (VR) can significantly improve the effectiveness of religious guidance. When combined with the
principles of Maqasid al-Shariah, this holistic approach not only conveys religious information but also
nurtures deep comprehension, spiritual appreciation, and consistent practice of Islam in daily life. An effective
digital da‘wah strategy should integrate multiple approaches, including blended learning, maqasid-based
module development, digital preacher training, the use of gamification and VR, as well as the establishment of
inclusive online support centers. However, these potentials can only be realized through comprehensive policy
coordination between government agencies, Islamic institutions, NGOs, and local communities. Strengthening
digital literacy among both muallaf and preachers is vital to narrowing the technological gap, while strict
content monitoring is necessary to ensure that the messages conveyed are authentic, authoritative, and ethical.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025
Page 3394 www.rsisinternational.org
From a policy perspective, several key implications emerge. First, coordinated policies among stakeholders
should be established to ensure all digital da‘wah programs for muallaf operate under a unified national
framework with standardized content and assessment mechanisms. Second, investment in infrastructure and
technology such as digital equipment, internet access, and VR facilities at Islamic centers and NGOs should be
prioritized to ensure equitable learning experiences nationwide. Third, continuous professional development
programs for digital preachers in educational technology, digital module design, and effective communication
are essential. Fourth, an official certification and monitoring system for digital da‘wah content, managed by
authoritative bodies such as JAKIM, should be implemented to ensure authenticity and prevent the spread of
deviant teachings or misinformation. Lastly, the integration of spiritual and emotional counseling modules into
digital platforms should be prioritized to ensure muallaf receive holistic psychosocial support, encompassing
not only religious knowledge but also emotional and social adjustment within the Muslim community. With
visionary policy implementation and strategic collaboration among all stakeholders, digital da‘wah has the
potential to become a sustainable transformative tool guiding muallaf, strengthening their religious confidence,
and fostering harmonious integration into an inclusive and resilient Muslim society.
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