Farhat Nazirul Mubin

ISBN 978-967-394-230-5 [PROCEEDINGS OF IDMAC2015]

9th ISDEV International Islamic Development Management Conference

(IDMAC2015) 282

THE POTENTIAL OF HEALTHCARE WAQF IN MALAYSIA

Farhat Nazirul Mubin Bin Bohari

Pusat Kajian Pengurusan Pembangunan Islam (ISDEV)

Universiti Sains Malaysia (USM), 11800 Pulau Pinang.

Email: [email protected]

Abstract

Health is crucial for a country's development and vice versa. It is a two way

relationship where the healthy citizen as the developer will bring the country into

development and the development will help the citizen to improve their health state

through the healthcare facilities. However, there are many financial restrictions that

prevented Malaysian from receiving a good medical treatment. Waqf has been

identified to have the capability to solve the matters in socio-economy since the

period of Rasulullah SAW. Hence, the objective of this paperwork is to identify the

potential of healthcare waqf in Malaysia, to analyze the potential of healthcare waqf

in Malaysia and to conclude the potential of healthcare waqf in Malaysia. This

paperwork is an exploratory research using the method of content analysis from

primary data obtained from the interviews made with the experts. The findings of

this paperwork show that healthcare waqf in Malaysia has potentials in the elements

of legal and administration, financial and asset resources, human capital and

expertise, and marketing and understanding. Also, this paperwork is able to improve

the knowledge and theory of waqf application in the healthcare sector in Malaysia.

Keyword: waqf development, waqf potential, healthcare waqf, waqf in Malaysia



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INTRODUCTION

Looking from the perspective of development, health is an important aspect to show

the development of a country and it is crucial for well-being. Human is a core factor

for a country development. The wealth that generated from the economic activities is

affecting the people capabilities to receive good treatments in the case of injuries

whether physically and psychologically. A good status of health however will

influenced a person psychology, because it involves self-fulfilment and self-

satisfaction as people can do their routine without any self-distraction. Hence, the

development of a country is depending on the people performance.

Figure 1: Relationship between Health and Development

Figure 1 shows the two way relationship between health and the development of a

country where the healthy citizen will bring the country into development and the

development will help the citizen to improve their health state. Developed countries

generate more income to its citizen, thus the quality of health should be better than

any less developed countries (Deaton, 2003). Hence, the improvement in the quality

of health will resulted in longer life expectancy. However, this is contradicted with

the people ability to generate income for expenses as the people become older.

(Gomes, 2010)

Many Malaysian cannot afford medical treatments in the private healthcare sector

due to the price. However, Malaysian tends to go for medical treatment in private

sectors on the factors of better services and facilities. On the other hand, many errors

were reported and some cases are fatal happened in government health clinics and

hospitals. Lack of knowledge and skills are the causes of such cases. (Quek, 2010).

Some Malaysian used their credit card to get medical services from private

healthcare institution and drive them into bankruptcy as their inability to pay the

debt. Counselling and Credit Management Agency (AKPK)1 in Malaysia stated that

90,807 Malaysians were helped to manage their loan through AKPK's Debt

Management Programme (DMP)2 in 2013, the sum 18,161 Malaysians or twenty

percent of them used their credit card on medical expenses3. Medical insurance

provided by a few insurance companies is seen as to be able in solving the problem

of Malaysians inability to receive a good medical treatment from the private sector.

However, medical insurance involved a sum of commitment and not all Malaysians

are able to pay the monthly fees of the medical insurance (Loke and Goh, 2012). In

1 The Credit Counselling and Debt Management Agency, or commonly known as Agensi Kaunseling

dan Pengurusan Kredit (AKPK), is an agency set up by Bank Negara Malaysia in April 2006 to help

individuals take control of their financial situation and gain peace of mind that comes from the wise

use of credit. 2 AKPK’s Debt Management Programme (DMP) is a program for debtor to develop a personalised

debt repayment plan with financial service providers through consultation. 3 BERNAMA (2013, July 3), Gagal rancang kewangan punca utama berhutang. Berita Harian.

Development

Health (The People)



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addition, they are too many terms and conditions of medical insurance subscriptions,

and the medical insurance also did not cover all kind of diseases for the subscribers

whether it is takaful4 or conventional. Based on the issue discussed, undoubtedly a

solution need to be addressed for the sake of human's future, to finance our medical

expenditures that are increasing by year after another.

Waqf has been identified as a method of financing in Islam and it is seen to have the

capability to help the poor by providing access to the socio-economic related matters

(Abdul Ghafar Ismail and Bayu Taufiq Possumah, 2014). The first ever waqf was

made during the arrival of the Prophet Muhammad (SAW) in Madinah which is the

Quba mosque in 622 A.C. Since then, waqf has been an important method of

financing in the development of Islam especially the mosques, hospitals and schools

(Monzer Kahf, 2003). During the reign of Umayyad, Abbasid, and Ottoman Empire

waqf has helped the Muslim in term of social, economy and facilities through the

constructions of library, school and educational centre, meeting place, bathhouse and

kitchen and also hospice for traveller (Ezzat Abouleish, 1993 and Sharif Kaf al-

Ghazal, 2007). Thus, waqf also should be able to help Malaysian from various

aspects including in the healthcare sector. Hence, the purpose of this study is to

identify the potential of heatlhcare waqf in Malaysia, to analyze the potential of

healthcare waqf in Malaysia and to conclude the potential of healthcare waqf in

Malaysia.

HEALTHCARE WAQF IN MALAYSIA

There are only two healthcare waqf that have been identified in Malaysia. One of the

waqf based healthcare providers is by the Waqaf An-Nur Corporation Berhad

(WANCorp) and another one is the healthcare waqf by Universiti Sains Islam

Malaysia (USIM). The network of Waqaf An-Nur Clinics exists across Malaysia and

one Waqaf An-Nur Hospital located in Pasir Gudang, Johor in Malaysia. Different

from the Islamic pre modern history, healthcare waqf managed by Waqaf An-Nur

Corporation Berhad (WANCorp) are based on corporate waqf. WANCorp was

established under the Kumpulan Perubatan Johor Healthcare Berhad or known as

KPJ Healthcare Berhad is the subsidiaries of Johor Corporation Berhad (JCorp)

(WANCorp Annual Report, 2010). The memorandum of understanding between

JCorp and State Islamic Religious Council of Johor (SIRCJ) on 4th December 2009

agreed to appoint WANCorp to exercise the power and duties as Special Nazir

according to Waqf Rules 1983 under the Administration Enactment of Islam

Religion Negeri Johor 2003. This memorandum of understanding enables WANCorp

to manage the shares belong to its subsidiaries companies by the mechanism of

corporate waqf (Abd. Shakor Borham, 2011). In addition, the existence of this

healthcare waqf network has been a main platform for KPJ Healthcare to perform its

corporate social responsibilities (CSR) (WANCorp Annual Report, 2013). In the year

of 2000, WANCorp started its operations with the name Pengurusan Klinik Waqaf

An-Nur Berhad. In the early of its operation, the purpose of this embodiment is to

manage its waqf clinics and dialysis centre under JCorp which managed by KPJ

Healthcare Berhad. The company's name was changed to Kumpulan Waqaf An-Nur

4 Takaful is an insurance concept in Shariah based on solidarity and risk-sharing principles whereby a

group of participants mutually agree to guarantee each other against a defined loss or damage that may

inflict upon any of them by contributing as donation in the takaful funds.



(IDMAC2015) 285

Berhad in 2005 and in the year of 2009, the company's name changed once again to

Waqaf An-Nur Corporation with larger scope of responsibilities and SIRCJ has

appointed WANCorp as a mutawalli in the same year of 2009 (Abd. Shakor Borham,

2011).

Another healthcare waqf available in Malaysia is the healthcare waqf by Universiti

Sains Islam Malaysia (USIM). The establishment of USIM's Centre for Awqaf

Financing Development (PPPW) was initiated by the third vice chancellor of USIM,

Prof. Dato’ Dr. Asma Ismail in February 2013 to manage waqf financing. The target

is to establish a hybrid university which combined the financing from government

and other internal funds including waqf (Mohammad Alias, Muhammad Shamsir

Mohd Aris and Mohd Yunus Abdullah, 2015). In addition, USIM has been appointed

as mutawalli to manage the waqf funds with condition to provide reports from time

to time (Najibah Mustaffa and Mohd Zamro Muda, 2014). Lead by Professor Dato'

Dr Mohammad Bin Alias, a specialist clinic and a hemodialysis centre have been

built by PPPW under the concept of waqf. Both specialist clinic and hemodialysis

centre received a starting capital of MYR 2 million and MYR 1.5 million by State

Islamic Religious Council of Negeri Sembilan (SIRCNS) based on grant and qard al-

hasan. Services provided by USIM Medical Specialist Clinic (UMSC) including for

medical, eye, dental and outpatient treatment and the expertises for USIM healthcare

waqf are obtained from its medicine and health science faculty (Maffuza Salleh and

Noor Syahida Abdul Rahman, 2014; Roslina Hashim, Rahisam Ramli, Nur Farhana

Dahalan, Nur Yuhanis Ismon and Shahrina Romli, 2015).

In terms of language, Dewan Bahasa and Pustaka (2005) defined potential as the

capability (to achieve, to produce, or to do something), ability, strength, willingness

and effort for advanced developing. As for waqf, the potential exist in each aspect or

element of waqf from the problems and issues that have been identified. There are

issues in the management of waqf lands that made waqf lands were neglected. The

factors are financial restrictions, the law, uneconomical locations of the waqf lands,

and the size of the lands which are limited (Syahnaz Sulaiman, 2008). In relation to

productive waqf, there are three factors that restricted waqf empowerment of the

economy in Indonesia. The three factors are the understanding of the society,

unprofessional management and lack of waqf expertise in management (Nur Kholis,

2010). There are also problems in waqf administration from the legal perspectives.

The problems are lack of statutory provisions in the present legislation, no

standardisation in the procedures for vesting order of waqf lands, issues involving

ownership and registration of waqf land, lease of waqf land, occupiers in waqf land,

limited funds and the ignorance about the role of waqf and its institutions (Nor Asiah

Mohamad, Sharifah Zubaidah Syed Abdul Kader and Zuraidah Ali, (2012). Four

elements of the waqf potential in higher education in Malaysia are the society's

understanding about waqf, the administration of waqf, the law of waqf, and the

marketing of waqf (Ahmad Shaifful Anuar Ahmad Shukor, 2014). These elements

are suitable for the higher education, but more elements will be taken into

consideration for the construction of potential elements that suitable to healthcare

waqf.

As from these literature reviews, four potential elements suitable to healthcare waqf

in Malaysia have been identified which are legal and administration; financial and



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asset resources; human capital and expertise; and marketing and understanding.

These elements are based on the issues and problems which have been identified. It

could be great potentials for the healthcare waqf development in Malaysia if these

problems and challenges can be overcome.

THE POTENTIAL OF HEALTHCARE WAQF IN MALAYSIA

Earlier, there are four potential elements of healthcare waqf in Malaysia have been

identified which are the legal and administration; financial and asset resources;

human capital and expertise; and marketing and understanding. The selection of legal

and administration as the first potential element is because the waqf administrators

are bounded with the legislation in Malaysia. Both mutawalli and the management of

healthcare waqf provider have no exception from the legislation in each state of

Malaysia. As for the financial and asset resources, the capital for the healthcare waqf

is not only on its funds but also on the asset resources such as the equipment, land

and building. Sufficient human capital is important for day-to-day operation of

healthcare waqf and the expertise in waqf and healthcare is crucial for the

effectiveness and efficiency of the healthcare waqf. Meanwhile, fundraising activities

to the public and private sector can be done through the marketing of healthcare

waqf. However, the public need to be filled with knowledge of waqf before the

marketing to be success. Hence, the marketing will help the public understanding as

well as raising the waqf funds at the same time.

The discussions of these four potential elements are as follow:

a) Legal and Administration

An organization administration is usually involving the legislation of the country.

Donald (2015) inputted five transformative strategies for a good administration of

governance which are transforming the public law, government agencies,

government leader, along with the information technology and performance

management. It is the same for healthcare waqf, strategies should be created. In order

to create strategies, various aspects in the management of healthcare waqf must be

viewed and must not break the law.

One of the critical success factors of waqf development is clear registration. Clear

registration of waqf assets is very important to enable mutawalli to assist or develop

the waqf assets (Mohammad Salleh, 2015). For example is the success of Islamic

Religious Council of Singapore through its subsidiary, Warees Investments Pte. Ltd

developed waqf lands which were registered as waqf assets (Rabitah Harun,

Zuraidah Mohamed Isa and Norhidayah Ali, 2012). Without this legal registration,

these lands were unable to be developed for the purpose of waqf like the construction

of mosque on a waqf land. Waqf assets should comply with the waqf law enactments

in Malaysia accordingly including healthcare waqf. As SIRC is the sole mutawalli in

Malaysia, all the waqf assets need to be registered with SIRC unless there are other

mutawalli recognized by the SIRC (Jasni Sulong, 2015)5. However, there are issues

5 Interview with an expert in usul al-fiqh and waqf, Dr. Jasni Sulong who is an academician in

Universiti Sains Malaysia (USM), specialized in Islamic law of Inheretance and Administration of

Islamic Law in Malaysia. The interview has been held on 25th August 2015 at his office in Penang.



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where the waqif did not register the waqf assets to SIRC. The problems related to the

unregistered waqf asset will arise later after the waqif died as the possibility of no

one will manage the assets after the deceased. Hence, the purpose of waqf to obtain

continuous reward from Allah SWT is no longer available. The involvement of SIRC

can help to maintain the waqf assets for a long time as long as the existence of SIRC

in Malaysia.

The issues in waqf records are happening in some of the SIRC. Some of the records

did not complete or having differences of records due to many circumstances. There

are waqf cases which still stuck as court cases which delay the records of waqf assets

(Mohd Bokhari Mat Doa, 2015). In the early days of waqf in Malaysia, some of the

waqf assets did not recorded properly as the waqf been done orally or the paper

records have been missing which cause the heir of waqif reclaim the assets (Sayuti

Ab Ghani, Hasan Al-Banna Mohamed, Mohd Hamran Mohamad, Basri Abdul

Ghani, 2012). The method use for the records today was improved since the

existence of e-waqf as the data were recorded virtually. Hence, the record of waqf

assets is more proper and it is easier to retrieve the data. Towards an efficient and

systematic system, e-waqf system has been developed for SIRC use. However, the

records using e-waqf by SIRC should be linked to the YWM and JAWHAR as a

method to strengthen the recording system in Malaysia (Ismail Omar, Aminah Md

Yusof and Faizal A. Manaf, 2014). As e-waqf is a computer application, the

management and administration of waqf assets have become easier compared to

traditional methods as to search again for the historical data and records.

Profesional management is another critical success factor of waqf development

(Mohammad Alias, 2015). In Negeri Sembilan, professional management can be

seen in the resources allocation and the management of Perbadanan Wakaf Negeri

Sembilan (PWNS) (Mohammad Alias, Muhammad Shamsir Mohd Aris and Mohd

Yunus Abdullah, 2015). The professional management of the waqf assets

administration is very important to avoid wasteful and negligence of the waqf assets.

In Malaysia, waqf assets are mainly managed by the State Islamic Religious Council

(SIRC) as SIRC is the one acted as the mutawalli of the mawquf by the waqif in each

of the states in Malaysia (Muhammad Yusuf Saleem, 2009). The purpose of

changing the waqf assets' ownership to SIRC is to avoid conflict of interests by the

waqif's heir, but the society feels insecure about the issue of assets takeover. The

rights and authority of SIRC in each state as mutawalli made the SIRC feels

legitimate about their rights upon the waqf assets and made it looked as if the SIRC

wanted to take the ownership of the waqf assets instead of being a trustee and the

behaviour of SIRCs' staff also looked as if they are towards the direction of the

society's perception (Razali Othman, 2015)6.

Apart from that, the provision of Islamic rules and regulations of each SIRC are

different in SIRC legislations related to waqf (Fakhruddin Abdul Rahman, 2015).

The differences of practices and law enactments of each SIRC in Malaysia is one of

the biggest challenges for the construction of healthcare waqf (Samiul Hasan, 2015).

As from researcher observations, some of the SIRC applied different waqf

enactments. In addition, the SIRCS, State Islamic Religious Council of Negeri

6 Interview with the Director of Islamic Centre in Universiti Putra Malaysia (UPM), Dr. Razali

Othman has been held on 5th August 2015 at Surau al-Abrar in Bangi, Selangor.



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Sembilan (SIRCNS) and State Islamic Religious Council of Malacca (SIRCM), each

had established a specific enactment related to waqf management to fulfil the current

needs and situation of waqf management. However, not all SIRC in Malaysia did the

same thing and some of the enactments were not amended since 1990s as by the

State Islamic Religious Council of Pulau Pinang (SIRCPP) and SIRCK. Jasni Sulong

(2015) stated that the SIRC of each state of Malaysia need to sit together and discuss

the method to synchronize the enactments of waqf law of all states in Malaysia. Once

the synchronization happened, the same standard operating procedure of all SIRC in

each state can be created which will ease the management of waqf between waqif

and mutawalli. The method of benchmarking as a guideline is able to reduce the gap

in waqf management between the states in Malaysia (Zuraidah Mohamed Isa,

Norhidayah Ali and Rabitah Harun, 2011). Some of the SIRC are very efficient and

some are not in its management. Referring to the project of Mart Waqf across

Malaysia at 70 locations of 313 units allegedly easy but it was not because different

SIRC applies different requirements and practices. Furthermore, every single waqf

project and programs on any states in Malaysia need to be informed to the related

SIRC (Mohd Bokhari Mat Doa, 2015). It is the same goes to the construction of

healthcare waqf. Hence, it is necessary to understand the whole concept of a waqf

project to determine the best methods and means. Once the methods and means are in

the hands, it is much easier and smoother to build any waqf project.

The construction of healthcare waqf involved laws and rules which are not only for

the management of waqf, but also as a healthcare institution which means all the

regulations related to healthcare in Malaysia must be follow by a healthcare waqf.

Mohd Bokhari Mat Doa (2015) stated, a hemodialysis centre including for waqf

purposes must follow the specifications of building, layouts, tools and equipments

which determined by the MOH. At the same time, the regulations of waqf

determined by the involved SIRC also must be followed. Failure to comply of each

related law will resulted in the failure of the healthcare waqf construction. The laws

related to healthcare were set by MOH under the Act 586 Private Healthcare

Facilities and Services Act 1998, and the licensor is the MOH Branch of Private

Medical Practice Control (CKAPS) (CKAPS, 2014). As for USIM, the PPPW filled

the form and a unit of CKAPS came to USIM Medical Specialist Clinic (UMSC) to

check the compliance of UMSC with the medical specifications and laws. Besides,

the laws related to waqf must be followed along with the laws related to healthcare

including the registration of waqf land which involved the Department of Lands and

Mines (PTG) to register the vesting of waqf land to the SIRC. Furthermore, there

should not be any issue about healthcare waqf from the legal aspect as long as the

procedures related in the establishment of healthcare waqf were followed and it is

just a matter of time for processing the documentations. In addition, it is USIM

responsibilities to ensure the doctors servicing the UMSC were registered and have

fulfilled the recognized training of two hundreds hours for UHC (Mohammad Alias,

20157 and CKAPS, 2014). Hence, whenever waqf projects involved the government

agency, all the conditions must be met accordingly. In addition, there is an

organization that controls the price ranges of healthcare services which is the

7 Interview with the Director of Centre for Awqaf Financing Development of USIM (PPPW),

Professor Dato' Dr. Haji Mohammad Bin Haji Alias is has been held on 15th September 2015 at his

office in USIM located in Nilai, Negeri Sembilan.



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Malaysian Medical Association. As of now, the healthcare waqf need to meet the

minimum price required according to the price ranges (Mohd Bokhari Mat Doa,

2015). This situation will slowly improve the price by reduction as other medical

providers will also follow to maintain their sales as applied to the economic laws of

demand and supply. Later, it is possible for the price to reduce from the range of zero

to a certain lower amount of services fee.

Identification of the potentials available in the aspect of legal and administration can

be done by solving or improving the current issues of healthcare waqf. As interviews

have been done with the experts in the related field of healthcare waqf, a few matters

have been addressed by the experts from the aspect of legal and administration of

healthcare waqf. There are a few areas for improvement related to legal and

administration of healthcare waqf which have been identified as per below Figure 2.

Registration and

Record of Waqf

Assets

Management

Professionalism

Relationship

between Parties

Involved

Obedience to the

Laws of Waqf and

Healthcare Synchronization

of Waqf

Enactments and

Standard

Operating

Procedures (SOP)

LEGAL

AND

ADMINISTRATION

Figure 2: The Potentials in Legal and Administration of Healthcare Waqf in

Malaysia

Figure 2 shows the potentials in the element of legal and administration for

healthcare waqf in Malaysia. Apart from the roles to develop waqf assets, SIRC

management professionalism is able to eliminate the society perception of SIRC as

waqf trustee in Malaysia. The SIRC and other mutawalli should show their

credibility by putting more effort to develop waqf assets for the society to see. In the

case of SIRC inability to manage the waqf assets, employee trainings or a creation of

subsidiary company are good solutions for the issue of inefficient and ineffective

management. In order to develop healthcare waqf, mutawalli as the trustee of waqf

funds should maintain good relationships with the parties involved including the

Department of Lands and Mines (PTG), MOH and the Malaysian Medical

Association as well for a smooth development of healthcare waqf. The

synchronization of waqf enactments in all states of Malaysia will help the



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synchronization of daily standard operation procedure to ease the procedures

including the matter of time management. Healthcare waqf institution also must not

break the laws of waqf and also the laws related to healthcare and medical practice.

This is very important in order to avoid any unexpected problems and future

obstruction. These five potentials in the aspect of legal and administration are

imperative for the improvement of healthcare waqf in Malaysia.

b) Financial and Asset Resources

Currently in Pulau Pinang, there is no specific product by SIRCPP for the resources

of healthcare waqf because the financial and other forms of resources are based on

the intention of waqif (Fakhruddin Abdul Rahman (2015). If the waqif intended to

waqf an asset for a specific purpose, the usage of the waqf assets must be according

to the waqif intention and cannot be changed, thus is better for a waqif to waqf

without a specific purpose because the assets may be used for any kind of

philanthropic activities (Abdullaah Jalil and Asharaf Mohd Ramli, 2008). However,

if the intention of the waqif has been met, it is not a matter to add other functions or

purposes of the waqf asset (Shamsiah Abdul Karim, 2010). For example, a mosque

was built on a waqf land based on the waqif intention which waqf the land for the

construction of mosque. At the same time, a trading site also was built on the waqf

land for rental to the public business. The revenue from the rental is then channel to

the mosque for its maintenance. In this case, it does not matter as the waqif intention

to build a mosque on the waqf land has been met. According to Syahnaz Sulaiman

(2008), the Majma‘ al-Fiqh al-Islami8 agreed that in the issue of investment of the

waqf assets is neither forbidden nor recommended (mubah) although it is not

intended by the waqif, but to ensure the sustainability of the waqf asset purposes as

according to the waqif intention.

Capital is a critical success factor of waqf development in Malaysia. Most of the

waqf assets development was lead by the public sector. Sufficient capitals are needed

to develop waqf assets and big capitals are needed to enable waqf assets generate

income (Mohammad Salleh, 2015). Although USIM received funds from SIRCNS,

USIM has insufficient equipments for the clinics including digital x-ray, dental x-ray

and ultra-sound machine (Mohammad Alias, Muhammad Shamsir Mohd Aris and

Mohd Yunus Abdullah, 2015). There are a lot of funds needed in order to build and

maintain a waqf hospital. The cost of 400 beds complete with equipment cost tens of

millions excluding the cost of payroll and machinery (Razali Othman, 2015). Thus, it

is better for healthcare waqf to start small and develop to a bigger healthcare

institution

Besides of government contributions for waqf funds, YWM also received the funds

from the Muslim on monthly basis which the Muslim agreed to contribute monthly

via the payroll deduction (Mohd Bokhari Mat Doa, 2015). As an observation has

been done through the website of mutawalli in Malaysia, online waqf as a method to

obtain cash waqf from the public has already been applied by a few mutawalli such

as by SIRCJ and SIRCPP. JAWHAR through the Yayasan Wakaf Malaysia (YWM)

8 Majma‘ Fiqh al-Islami is the Muslim World League, consist of 22 states which founded in Makkah

in the year of 1962. The purposes of its foundation are to advance Islamic unity and solidarity, provide

financial assistance for Islamic education, medical care and relief work.



(IDMAC2015) 291

also has applied the concept of online waqf. The online waqf system by SIRCPP is

also provides monthly deduction services from waqif account for cash waqf purpose.

According to Mohd Faisal Mohamed Yusof, Mohd Faiz Mohamed Yusof, Mazlin

Hani Hasarudin and Nurhanani Romli (2014), the online waqf system benefits waqf

institutions as it reduce the management cost.

In addition, the method of online waqf also can be applied to Islamic bank as a

method to obtain sources of waqf funds. The concept is the same as what have been

done by the collaboration of Bank Muamalat in Selangor and Perbadanan Wakaf

Selangor (PWS) in the state of Selangor (Razali Othman, 2015). The innovation in

obtaining cash waqf through online is a big help in the fundraising of waqf.

According to Mohammad Alias (2015), innovation is also important in obtaining the

waqf resources. An example of the innovation can be seen in Bank Islam credit card

facility where the holders are able to waqf their funds using the credit card by

registering for waqf deduction on monthly basis. The waqf funds obtained from the

banking services of Bank Muamalat through individuals and organizations where the

minimum funds contribution for an individual is MYR 10 while for an organization

is MYR 100 (Asharaf Mohd Ramli and Abdullaah Jalil, 2014).

According to Mohd Bokhari Mat Doa (2015), YWM current plan is to cooperate

with the Malaysia Pilgrims Fund Board (LTH) to get expertise and funds for the

development of a waqf hospital. However, the discussion between YWM and LTH is

still at an early stage but the concept of the waqf hospital was already there. After the

construction of the hospital, waqf certificates will be issued to the public until the

funds are sufficient as the investment of the hospital, then only the hospital is

officially declare as a waqf hospital. Hence, YWM will get back the funds and the

waqf hospital is given to SIRC. The funds received by YWM will be used for other

waqf projects.

Centre for

Awqaf

Financing

Development

of USIM

(PPPW)

USIM Medical

Specialist Clinic

(USMC)

USIM

Hemodialysis

Centre (UHC)

State Islamic Religious Council

of Negeri Sembilan (SIRCNS)

Staffs

Students

Public Members

Figure 3: The Sources of Waqf Funds for USIM Healthcare Waqf



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As from the Figure 3, the biggest contributor of USIM waqf funds is the SIRCNS,

but USIM also obtained waqf funds from monthly payroll deductions of USIM staffs

who want to waqf their funds on monthly basis and also from the USIM students'

collection. USIM also give the opportunity for the public to contribute for healthcare

waqf under the tabarru' funds. In addition, PPPW has another plan to obtain funds

for waqf purposes from Saudi Arabia which will be proposed by the end of year

2015. According to Mohammad Alias (2015), earlier before the financing approval

obtained from SIRCNS, PPPW cooperated with the medical faculty of USIM

prepared a working paper to Bank Muamalat in order to request a suitable shari'ah

financing method of MYR 2,050,000 for USIM Medical Specialist Clinic (UMSC)

including tools, equipments, and the rental of three shop lots in Nilai Square. The

proposal result is to use the method of musyarakah mutanaqisah between Bank

Muamalat and a subsidiary of USIM, USIM Tijarah Holdings Sdn Berhad. At the

same time, PPPW of USIM has also requested a waqf land lot from SIRCNS, set out

in a full board meeting and was agreed by the chief minister of Negeri Sembilan,

Dato' Seri Utama Haji Mohamaad Bin Haji Hasan who is also the chairman of

SIRCNS. During that time, the top priority of the state government was to establish a

hemodialysis centre in every district in the state. Hence, SIRCNS has agreed to

provide a sum of MYR 1,500,000 to build USIM Hemodialysis Centre (UHC). As

for now, there is another hemodialysis centre available in Senawang by WANCorp

other than UHC in Negeri Sembilan. USIM has also obtained financial support from

SIRCNS for MYR 1,000,000 under waqf grant and another MYR 1,000,000 under

the concept of qard al-hasan to develop UMSC (Mohammad Alias, 2015).

In any type of waqf, the most importance is the ability of the waqf to generate funds

for the waqf to sustain. The concept is the same as waqf land of a waqf mosque

where some spaces of the land are used for renting as business sites for merchants

and the collection from the rents are used for maintaining the mosque. As for

healthcare waqf, it is not necessarily free but it can be charged at lower fee of

services or free to a certain type of patients which met certain terms and conditions.

This is important for healthcare waqf to fund its operations and to sustain for

generations. Looking at the waqf by WANCorp which use a sum of its profit for to

SIRC, own waqf programs and reinvestment purposes. From the situation, the

patients are also involved in the process of waqf through the payments of services.

Indirectly, liven up the waqf and no mentality state of subsidy which can spoil the

society as it can cause the society refuse to strive in their life and the rich also want

to get a free treatment contrast with the purpose of waqf which is to help or to

provide relief for the lower level of society. Beside, this situation also will drive the

waqf development to downfall (Jasni Sulong, 2015).

Based on the interviews which have done on the element of financial and asset

resources, the identification of areas for improvement can be seen from below Figure

4



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Capital for Waqf

Development

Sustainability of

Waqf Assets

Shariah

Compliance

Investment

Methodology

Innovation of

Waqf Resources

Purpose of Waqf

by Waqif

FINANCIAL

AND ASSET

RESOURCES

Figure 4: The Potentials in Financial and Asset Resources of Healthcare Waqf

in Malaysia

The Figure 4 shows the five areas of improvement that need to be done in the

element of financial and asset resources. Firstly, the intention of waqif whether the

waqif waqf the assets for specific purpose or general purpose. It is better for waqif

not to put a special purpose of the waqf assets. Hence, the waqf assets can be used

for any development of waqf including for healthcare. The waqf assets are useless if

it cannot be developed for its benefits and reward from Allah SWT is much more

important as well as the benefits of the waqf assets to the society. In the case that

waqif has put a special purpose on the waqf assets, healthcare waqf can be built on

the waqf lands once the intention of the waqif has been met. Secondly, capital is an

important factor that determines the success of waqf development. Healthcare waqf

need a large capital for its operation. Hence, the healthcare waqf institution must be

able to collect or find sufficient contributions for the capital of healthcare waqf.

Thirdly, the investment of waqf funds and assets has been identified as a method to

increase waqf funds. However, the selection of investment must consider the risk

associated, suitable to the funds or assets status as a waqf. In addition, it is important

to ensure the investments are based on shari'ah as to ensure the sources for waqf are

not prohibited in Islam. Fourthly, the usage of technology innovation has been



(IDMAC2015) 294

identified to have the ability to increase the waqf contributions. Online waqf has

made it very easy for people to donate as low as MYR 1. It was the same as the

innovation of credit card and payroll deduction on monthly basis for the purpose of

waqf which were very helpful to the both side of mutawalli and waqif. Out of all, the

sustainability of waqf assets as the fifth area for improvement is the most important

as to ensure continuous resources for healthcare waqf. Once the healthcare waqf can

be sustained, the ability of healthcare waqf to benefits the society and the

contributors reward from Allah SWT will also continue until the end. As a

conclusion, financial and asset resources is one of the key factors of any waqf

development including for the purpose of healthcare.

c) Human Capital and Expertise

Insufficient human capital is a problem in the SIRC. Although SIRC refers to a

council, the personnel available under the waqf management are limited. It is

impossible for two or three staffs to handle many waqf assets in a state for its

development, management and also financing. The best method is to split the waqf

management into division of development, management and financing waqf (Jasni

Sulong, 2015). Mutawalli need to have a subsidiary company or a corporation to

specially manage the development of waqf assets. State Islamic Religious Council of

Pulau Pinang (SIRCPP) as the only mutawalli of Pulau Pinang is shorthanded to

manage the development of waqf assets as they are bounded to government official

duties (Fakhruddin Abdul Rahman, 2015)9. However, to add more staffs in the waqf

section of SIRC in Malaysia is not an easy task as it involved various tier of

procedures and bureaucreatic (Shahriza Osman, Ismail Mat, Jihan Ahmad and Yusuf

Haji Othman, 2015). Meanwhile, the development of waqf assets in advanced city

like Pulau Pinang needs the same aggressiveness and innovation as in the corporate

sector which make SIRCPP need for the establishment of a company or a corporation

in order to compete in the mainstream of modern development. The concept of

corporatization of the mutawalli is the same concept as the corporatization of a

certain zakat manager in Malaysia such as the Pusat Urus Zakat Pulau Pinang and

Lembaga Zakat Selangor. The corporatizations of these zakah managers have made

the management more efficient and effective and the proof can be seen in the

increment of zakah collections and distributions made since the last few years which

the statistics can be retrieved from their websites. As for the Yayasan Wakaf

Malaysia (YWM), a subsidiary of YWM will lead the management structure of any

waqf projects by YWM. This subsidiary will manage the purchase of assets and

under the subsidiary has its own structure which divided into sections including for

healthcare waqf (Mohd Bokhari Mat Doa, 2015)10

.

In a healthcare waqf, both expertises in the medical field and waqf field are needed.

As in the aspect of the expertise of waqf management, there have been courses

related to waqf management which are available in Malaysia. For example is the

Diploma in Zakat and Waqf Management which is offered by Institut Profesional

9 Interview with the Head of Waqf Department of State Islamic Religious Council of Pulau Pinang

(SIRCPP), Fakhruddin Abdul Rahman has been held on 2nd April 2015 at his office in Penang. 10

Interview with the Executive of Research and Awqaf Product Division in Yayasan Waqaf Malaysia

(YWM), Mohd Bokhari Mat Doa has been held on 5th August 2015 at his office in Putrajaya.



(IDMAC2015) 295

Baitulmal which owned by the Federal Territory Islamic Religious Council (FTIRC)

(Mohd Bokhari Mat Doa, 2015). Hence, the expertise in the field of waqf

management in Malaysia can be obtained through the graduates of Institut

Profesional Baitulmal. As an observation has been done on the website of Institut

Profesional Baitulmal, the course was offered with career prospect for the positions

of assistant officer in any SIRC in Malaysia and assistant executive in corporations

or firms. According to Mohd Bokhari Mat Doa (2015), the medical expertise sector

such as specialists, doctors, pharmacists, and nurses will be obtained through the

advertisement of vacancies to the public. Mohd Bokhari Mat Doa (2015) personal

view is to tender the expertise in medical sector to the government hospital. On the

other hand, the cooperation with the private healthcare provider will provide the

medical expertise to the hospital as the hospital is rented to the private healthcare

provider.

Through educational waqf, medical specialists which is the most crucial expertise

needed in a healthcare centre can be born. It is the same concept as in the asnaf11

development program, whereby the asnaf who managed to change the status from

asnaf to a non-asnaf, are willing to help other asnaf to out of the asnaf status

(Fakhruddin Abdul Rahman, 2015). In the context of healthcare waqf, the recipients

of educational waqf and became medical specialists is able to help the public in the

healthcare waqf institution. However, the aspects of morality and faith are something

that cannot be overlooked. Therefore, it is up to each of the educational waqf

recipients for providing services to the people although the salaries may not be as

high as other private healthcare institutions. According to Razali Othman (2015), as

waqf is able to produce doctors through educational waqf, the doctors are then will

be able to help the healthcare waqf but the method must be right. If people really

understand about waqf, the people will surely not let the opportunity down as waqf is

not only for today's life but also for the hereafter.

Many staffs and expertises are needed in the hospital such as the nurses, doctors,

ambulance drivers and pharmacists. The expertise in waqf and healthcare can be

nurtured from local or overseas universities by providing educational loan of waqf

funds for the students under the concept of qard al-hasan (Jasni Sulong, 2015). The

educational loan can help the production of the expertise needed for waqf and

healthcare and from the usage of waqf funds as educational loan, the waqf funds can

be use continuously as once the students paid for the loan and the funds can be use to

help other new students in the field of waqf and healthcare. Hence, liven up the waqf

through the rotation of the waqf funds. Youngclaus and Fresne (2013) stated that

medical students' debt were continued to increase. In the case of medical education,

the cost in higher education institutions can be solved by waqf through the waqf in

higher education which has been implemented in Malaysia by Universiti Putra

Malaysia (UPM) and Universiti Kebangsaan Malaysia (UKM) (Ahmad Shaifful

Anuar Ahmad Shukor, 2014). Hence, educational waqf is able to produce the experts

in healthcare waqf as well. In Malaysia, medical trainings for graduates are available

in 41 hospitals though it is not funded by waqf, as in the Manual for Medical Officer

Career Development by MOH.

11

Asnaf is the people who are entitled to receive zakat from the State Islamic Religious Council.

There are eight categories of asnaf in Malaysia which are Fakir, Miskin, Amil, Muallaf, Riqab,

Gharmin, Fisabilillah and Ibnu al-Sabil.



(IDMAC2015) 296

Mohd Bokhari Mat Doa (2015) stated that the resources for the nurse positions can

be obtained from Pusat Rawatan Islam Sdn Bhd fully owned by the Federal Territory

Islamic Religious Council (FTIRC) developed the Pusrawi International College of

Medical Services (PICOMS) to produce the nursing experts. Universiti Sains Islam

Malaysia (USIM) has obtained the mutawalli status which means USIM can collect

waqf funds from the public. The funds collected by USIM are then used for its

students under the concept of educational waqf. In addition, according to Mohd

Bokhari Mat Doa (2015), USIM had come to YWM to ask for assistance to expand

their waqf clinic but as for now, YWM need to focus on their 5 years planning of

healthcare waqf. In addition, the expertise can be obtained from the experts in

medical sector through the voluntary basis. Jasni Sulong (2015) stated that the

services also can be waqf as a method of infaq to the society. In the sector of

healthcare, the doctors can provide the services to the society in healthcare waqf

institution after their working hours or during their holiday. The concept is the same

as the Muslim preachers who waqf himself to the Muslim by teaching and provide

Islamic knowledge to the Muslim without any fee which is beneficial to the Muslim

though there is no physical assets involved. However in USIM, the students are not

bounded for the service to UMSC after graduation. In addition, UMSC has the

expertises from among the lecturers of medical faculty in USIM and the medical

experts of USIM are ready for on call job to treat emergency cases in UMSC

(Mohammad Alias, 2015).

Looking from the perspective of payrolls, the staffs' salary of healthcare waqf should

be equal to the standard range of non-waqf workers because the character of human

being whereby they will run away if they received a better promise after a certain

period of time from other healthcare organization (Jasni Sulong, 2015). Though it is

a waqf, the expertise will be paid accordingly as the staffing cost is included in the

development cost of a hospital waqf. It is not that the healthcare waqf will pay lesser

to its staff, but at the side of beneficiaries only will pay lesser for the treatment

received from the medical experts (Mohd Bokhari Mat Doa, 2015). At the same time,

the expertise of doctors and nurses in the healthcare institution will increase over

time. This means the longer period of services years, the more expert the staffs

become. Hence, the expertise that was already existed should be treated with care as

these experts are the assets of the healthcare waqf.

According to Fakhruddin Abdul Rahman (2015), for the implementation of

healthcare waqf to be success, it is indispensable for the healthcare waqf to have a

management and medical team that really take their job as an ibadat. There are five

characteristics of workers who have high ethos which are; firstly, a positive

assessment of other people works; secondly, views work as a noble thing for human

existence; thirdly, work perceived as a meaningful activity for human life; fourthly,

internalized work as a process that requires diligence and thus an important tool in

realizing the ambition; and fifthly, job or work done as an ibadat (Tampubolon,

2007). These work ethics are important in an organization for the organization

growth as it is the motivation of the workers to move forward in their job aspects. As

for the management and medical team of healthcare waqf, ibadat as their core ethos

would motivate them to provide services for the society.



(IDMAC2015) 297

As interviews have been done with the experts, below Figure 5 is to show the

conclusion of the interviews for the element of human capital and expertise:

HUMAN CAPITAL

AND

EXPERTISE

Payroll

Structure of the

State Islamic

Religious Council

(SIRC)

Human Capital

Resources

Work

Ethics

Waqf Ability in

Expertise

Production

Figure 5: The Potentials in Human Capital and Expertise of Healthcare Waqf in

Malaysia

Figure 5 shows the improvement areas available in the element of human capital and

expertise. Sufficient human capital and expertise in the related field of healthcare

waqf is important for daily operations of a healthcare waqf provider. Currently, the

shortage of employees in the department of waqf for SIRC is an issue for a success

management of waqf assets in Malaysia. Government may consider adding more

staffs or to establish divisions under the department of waqf in SIRC of Malaysia.

Corporatization of SIRC as the sole mutawalli through its subsidiary also may solve

issues related to the efficiency and effectiveness of waqf management in SIRC. Apart

from that, SIRC also can delegate their job to others by appointing suitable mutawalli

or subsidiary company.



(IDMAC2015) 298

Payroll of the medical experts and other staffs of a healthcare waqf must be

considered. The medical experts and staffs should be paid and rewarded accordingly.

Although a healthcare institution is based on waqf, it does not mean that the medical

experts and staffs wanted to waqf their services for healthcare waqf. However, the

experts and staffs are able to waqf via the agreement with the management for

payroll monthly deductions.

Resources for experts in the field related to medical are also an issue. However, it

can be solved if good relationships are maintained with government agencies and

organizations related to healthcare as they can assist to provide the expertise.

Referring to the waqf ability to produce experts in the related field of healthcare and

waqf due to the cost in education, educational waqf has been identified to have the

ability in solving the issue. The students which were funded by waqf funds may

become the experts in the healthcare waqf institution later.

Ibadat as a core concept in healthcare waqf can increase the work ethics among the

staffs to contribute for the society through their job roles. Hence, from the above

discussion it can be concluded that the human capital and expertise element is

important to ensure smooth daily operations for a long term of period in a healthcare

waqf institution.

d) Marketing and Understanding

There are many types of waqf. However, many Muslim in Malaysia are still lack of

understanding about waqf which the understanding is the core of waqf concept. On

average, many Muslim in Malaysia still lack of understanding due to the confusion

of waqf concept in Islam and endowment concept by the non-Muslim (Razali

Othman, 2015). The concept of endowment by the non-Muslim is the same as the

concept of waqf in Islam. Both concept of endowment and waqf must preserve the

principal assets and used the assets according to the intention of the contributors.

What make it differ are the resources of the endowment and the waqf. For example,

Carlsberg Brewery Malaysia Sdn Bhd donated MYR 10 million to build a clinic.

This fund can be used for endowment but cannot be used for waqf as the source of

the fund was already known from the selling of beers which are prohibited in Islam,

thus the business is not shari'ah compliance.

The distributions of waqf are depends on the trust or purpose by the waqif to the

mutawalli. If a waqif wants the waqf asset to be utilized for healthcare purposes, a

waqif should includes the purpose of the waqf asset for healthcare waqf specifically.

So far, the specific instruction of a waqf asset for healthcare purposes has yet to be

found in Pulau Pinang, hence the main waqif and the waqf instruments specifically

meant for healthcare waqf were also yet to be identified (Fakhruddin Abdul Rahman,

2015). This shows that the understanding level of the Muslim in Malaysia is still at

low level.

However, the uses of waqf in several states have shown a good improvement. Hence,

it shows the improvement of the society's understanding about waqf. Referring to the

state of Selangor, Mohd Bokhari Mat Doa (2015) stated that Perbadanan Wakaf

Selangor (PWS) has played active roles in promoting waqf in Selangor. This can be



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seen in the increasing number of waqif, as there are about three thousand waqif as of

now that waqf a sum from their salary on monthly basis which then channelled to

PWS. The collection of the monthly basis waqf funds has reached the range of MYR

60,000 to MYR 70,000 monthly.

The society has the understanding about waqf though it is still at low level,

meanwhile the waqf understanding in corporate sector is better because the waqf

practices in Malaysia usually involved corporate sector to support the development

of waqf such as LTH and Islamic banks in Malaysia (Mohammad Alias, 2015).

According to Jasni Sulong (2015), the understanding level of society in Malaysia is

different based on locations. Some states have better understanding and some are

lesser. One of the best methods of waqf marketing is through the cash waqf because

the all level of citizens capable to waqf in a small amount of money. The usage of

social media is one of the best approaches because the information passed via social

media is very efficient within the shortest period possible like the Facebook

application and Whatsapp application. However, not all citizens can be reached via

the social media because people would prefer or interested in hedonism and

entertainment related information than about waqf as waqf seems like traditional

issues. Hence, the religious consciousness is also a factor that determines the success

of waqf marketing.

In addition, Fakhruddin Abdul Rahman (2015) stated that although government must

play its roles in promoting waqf understanding to the public, other organizations

which are related to waqf should help as well. It is not a responsibility held only by

the government but also by all the Muslim in Malaysia. In order to increase the

Muslim understanding about waqf, it is important for the Muslim to understand the

importance of economy at first before waqf funds can be obtained from the Muslim.

Other than that, the successes of waqf projects are able to increase the understanding

and confidence of the locals (Mohammad Alias, 2015).

Earlier in the sub-topic of legal and administration, it has been stated that sincerity is

one of the critical successes factors of waqf management (Mohammad Salleh, 2015).

The sincerity can only be gained from a depth understanding of waqf. It has also

been stated earlier that the mentality state of subsidy may spoil the society as they

will not put efforts to make progress in their life as waqf is already exist to help them

(Jasni Sulong, 2015). If the waqf beneficiaries are sincere, they will always try not to

be the waqf receiver but to be a giver instead. Furthermore, waqf is meant for every

tier of citizen including the rich. If the rich really understand about waqf, they should

refuse to receive any help from waqf with but to help other people through waqf who

are in needs more than them.

Marketing and understanding is an important element for the development of

healthcare waqf. As from the interviews, areas of improvement available in the

element of marketing and understanding are as per below Figure 6.



(IDMAC2015) 300

Awareness on the

Importance of Waqf

Sincerity of

Contributors and

Beneficiaries

MARKETING AND

UNDERSTANDING

Confusion

between

Waqf and

Endowment

Government

Roles

Waqf

Soul

Mass Media

and Social

Media

Figure 6: The Potentials in Marketing and Understanding of Healthcare Waqf

in Malaysia

Basically, there are six aspects that have been addressed by the respondents. The

above Figure 6 shows the aspects which need for improvements. The lack of waqf

understanding in society is related to their awareness on the importance of waqf. Not

only important to help the needy, waqf is able to alleviate poverty thus help the

country's development and gain rewards from Allah SWT at the same time. Hence, it

is important to enhance the awareness of the society about the importance of waqf.

Also, the confusion between waqf and endowment by the non-Muslim occurred in

the society. Sufficient knowledge must be exposed to the society for a better

understanding in comparison to the society's current understanding about waqf. This



(IDMAC2015) 301

is where the marketing methods are importance to enhance the society understanding

about waqf. Once the society gained the understanding about waqf, then only waqf

soul will exist in the country, in the hearts of Malaysians especially the Muslim.

Besides, in depth understanding of waqf enables the sincerity exists among the

contributors and beneficiaries drive from the waqf soul can avoid the mentality of

subsidy and being a receiver instead of a giver.

In order to improve the understanding of society about waqf, roles of marketing is

very important. A good marketing strategy will be able to promote waqf activities

and provide knowledge of waqf at the same time. The usage of mass media should

help the promotion of waqf but it is better to promote waqf via social media as public

access to social media is much faster and efficient. At the same time, government

also should play their roles in helping mutawalli to promote and provide

understanding of waqf to the society through Department of Broadcasting under the

Ministry of Communications and Multimedia Malaysia (KKMM). Hence, the

marketing and understanding of waqf is important in developing the waqf assets

including for the purpose of healthcare in Malaysia.

Although these four potential elements have been identified, it is meaningless if the

waqf assets can only survive for a certain period of time. Therefore, these potential

elements need to move along with waqf instruments suitable with the purposes of

healthcare. As from the above discussions, it can be concluded that there are

potentials in each elements of legal and administration, financial and asset resources,

human capital and expertise, and marketing and understanding.

CONCLUSION

The potential of healthcare waqf in Malaysia has been identified through its elements

of legal and administration; financial and asset resources; human capital and

expertise; and marketing and understanding. Healthcare waqf in Malaysia is still at

an early stage. Hence, there are many rooms for improvement. All the issues and

problems in these elements are big potentials for the healthcare waqf in Malaysia if

these issues and problems can be solved.

However, these potential elements are useless without the suitable sustainability

method. Hence, the potential of healthcare waqf should be integrated with suitable

waqf instruments such as the cash waqf, investment based waqf, and istibdal in order

for healthcare waqf to be sustainable.

The development of healthcare waqf is still not prominent. Hence, a comprehensive

strategy should be taken by all the parties involved to ensure the issues related to

healthcare can be solved as the benefits not only for Muslim but the entire citizen of

Malaysia for the sake of the country continuous development.

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LIST OF INTERVIEWS

Interview with the Director of Centre for Awqaf Financing Development of USIM

(PPPW), Professor Dato' Dr. Haji Mohammad Bin Haji Alias is has been held on

15th September 2015 at his office in USIM located in Nilai, Negeri Sembilan.



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Interview with an expert in usul al-fiqh and waqf, Dr. Jasni Sulong who is an

academician in Universiti Sains Malaysia (USM), specialized in Islamic law of

Inheretance and Administration of Islamic Law in Malaysia. The interview has been

held on 25th August 2015 at his office in Penang.

Interview with the Director of Islamic Centre in Universiti Putra Malaysia (UPM),

Dr. Razali Othman has been held on 5th August 2015 at Surau al-Abrar in Bangi,

Selangor.

Interview with the Executive of Research and Awqaf Product Division in Yayasan

Waqaf Malaysia (YWM), Mohd Bokhari Mat Doa has been held on 5th August 2015

at his office in Putrajaya.

Interview with the Head of Waqf Department of State Islamic Religious Council of

Pulau Pinang (SIRCPP), Fakhruddin Abdul Rahman has been held on 2nd April

2015 at his office in Penang.

Presentations & Public Speaking

Farhat Nazirul Mubin