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Volume 8 , Number 3, November 2023 

 ISSN : 2579-8383 (Print) ISSN : 2579-8405 (Online) 

 

  

The Axiology of Da'wah Science: Islamic Community Development 
(PMI) in Supporting Social Workers 

 
 

Dimas Afditiya Ramadhan, Abdul Syukur  
Program Doktoral Ilmu Pengembangan Masyarakat Islam UIN Raden Intan Lampung 

dimasar@gmail.com 
 

Accepted: 
August 14th 2023 

Reviewed: 
Sept 18th 2023 

Published: 
Nov 30th 2023 

 
Abstract 
This research explores the axiological aspects of Islamic Da'wah and its role in supporting 
social workers in the context of Islamic Community Development (PMI). Utilizing 
qualitative methods and interviews, the study uncovers how Islamic Da'wah's values and 
ethics form a robust moral foundation for PMI's social work. Core values like justice, 
compassion, wisdom, and integrity guide PMI's approach, addressing social inequalities, 
fostering a caring community through empathy, making wise decisions, and upholding 
ethical standards. This axiological framework empowers PMI to engage in high-integrity 
social work, positively impacting the Muslim community and fostering sustainable change. 
Additionally, social work principles such as acceptance, communication, individualization, 
participation, confidentiality, and self-awareness underpin their practices. Integrating 
religion and spirituality into social work is essential, with Islam emphasizing collective and 
individual responsibilities for communal welfare. Muslim social workers apply Islamic 
concepts like prayer, almsgiving, fasting, and pilgrimage in their work, creating an effective 
and ethical framework. Within the Muslim context, integrating fundamental Islamic 
concepts into social work is vital. The principle of tawhid emphasizes respecting all humans 
as creations of Allah, regardless of background. Zakat highlights the need to assist the poor 
equitably, fasting promotes empathy, and the pilgrimage underscores global solidarity. By 
applying these principles, Muslim social workers offer holistic services grounded in Islamic 
values, enhancing individuals' and communities' quality of life within the broader Muslim 
society. 
 
 
Keywords: Axiology, Science of Propagation of Islam (Da'wah), Empowerment of Islamic 
Communities, Social Workers 
 
Introduction 

The aksiology of Islamic preaching science and the role of the Islamic Community 
Development (PMI) in supporting social workers are two interconnected elements in the 
effort to advance the values and principles of Islam in society. Aksiology of Islamic 
Preaching Science is an in-depth study of the values, ethics, and principles underlying the 
delivery of Islamic preaching messages. On the other hand, PMI is an organization aimed 
at developing the Islamic community through various social programs and activities. In the 
increasingly complex modern context, the role of PMI as Muslim social workers has a 
significant impact on shaping and directing the development of the Islamic community. In 
this prologue, we will explore how the aksiology of Islamic preaching science becomes a 
crucial foundation for PMI in supporting social workers, considering Islamic values, ethics, 



 

  
 
 
  

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and related principles.1 
The aksiology of Islamic preaching science acknowledges that Islam is not just a 

religion but also a comprehensive guide for life. Values such as justice, compassion, 
empathy, and wisdom are core to Islamic teachings. In their social work, PMI must deeply 
understand and apply these values, making the aksiology of Islamic preaching science a 
strong moral foundation.2 

PMI, as an organization of Muslim social workers, has broad access and influence 
within the Islamic community. They can mobilize resources and energy to support various 
social programs, such as humanitarian aid, education, and welfare. Grounded in the 
aksiology of Islamic preaching science, PMI can fulfill their role as key players in the 
development of a better Islamic society. 

Muslim social workers from PMI must have a deep understanding of the social issues 
faced by the Islamic community. This involves careful analysis of poverty, inequality, 
humanitarian crises, and other challenges that often hinder community development. Based 
on the aksiology of Islamic preaching science, PMI can formulate solutions aligned with 
Islamic values to address these issues.3 

One key principle in the aksiology of Islamic preaching science is community 
empowerment. PMI must understand that they are not just organizers of social programs 
but also need to strive to enhance the ability and capacity of the Islamic community to 
address their own issues. In this regard, PMI can use the aksiology of Islamic preaching 
science to motivate and support the active participation of the Islamic community in their 
own development. 

The aksiology of Islamic preaching science also encourages PMI to increase religious 
awareness among the communities they serve. PMI can convey Islamic preaching messages 
in a wise and educational manner, promoting a correct understanding of religion and 
steering the community away from extreme or erroneous interpretations. Challenges and 
opportunities faced by PMI in supporting social workers based on the aksiology of Islamic 
preaching science amid ongoing social and cultural changes are also considered.4 

Social issues are phenomena that are the subject of study and require efforts to 
address them. Social problems are deeply ingrained and culturally embedded in Indonesian 
society. Take, for example, poverty. Despite a decrease in the poverty rate, it is still 
relatively high, only a few percentage points. 

During the period 2006-2011, the number of poor people in Indonesia decreased by 
9.28 million, from 39.30 million in 2006 to 30.02 million in 2011. There was also a relative 
decrease in the percentage of the population living in poverty, from 17.75 percent in 2006 
to 12.49 percent in 2011.5 Despite the decrease in numbers, poverty remains a challenging 
issue, particularly chronic or structural poverty that persists continuously.6 

Synergistic and systematic efforts are necessary for poverty alleviation to ensure that 

 
1 Al-Qaradawi, Yusuf.  "The Aims of Islamic Da'wah." Islamic Research Foundation 

International, 2020, h. 67 
2 Ibn Abi al-Izz, Abu Hafs Umar. "Aqeedah at-Tawheed: The Creed of Monotheism." Dar-us-

Salam Publishers, 2019, h. 55 
3 Nasr, Seyyed Hossein. "The Heart of Islam: Enduring Values for Humanity." HarperOne, 2019, 

h. 34 
4 Rahman, Fazlur. "Major Themes of the Qur'an." University of Chicago Press, 2019, h. 97 

5 Kementrian  Sosial  RI,  Analisis  Data  Kemiskinan  Berdasarkan  Data  Pendataan 

(Jakarta:Pusat Data dan Informasi Kesejahteraan Sosial,2018), h. 36. 
6 Chazali H. Situmorang, Mutu Pekerja Sosial di Era Otonomi Daerah (Jakarta: CintaIndonesia, 

2019), h. 6. 



 

  
 
 
  

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all citizens can enjoy a dignified life. In the Indonesia Bersatu Cabinet I era, the 
government identified poverty alleviation as a priority for development, and this priority 
continued into the Indonesia Bersatu Cabinet II era.7 

In addition to poverty, Individuals with Social Welfare Problems (PMKS) are also a 
crucial issue that needs to be addressed for the creation of social welfare. PMKS handling is 
part of the efforts made by social workers. Practical approaches using various scientific 
frameworks such as sociology, psychology, anthropology, law, medicine, and others are 
needed to address social problems. These sciences are combined and used as a guide by the 
social work profession in conducting interventions.8 Pekerjaan sosial adalah satu-satunya 
profesi yang menamakan dirinya “pekerjaan” sehingga orang awam dengan mudah 
merancukannya dengan pekerjaan amal, pekerjaan relawan, pekerjaan yang tidak perlu 
dibayar.9 

Understanding the term social work can be achieved by understanding its root. Social 
work originates from humanitarian actions, philanthropy, and charitable deeds. Social work 
is the only profession that names itself "work," making it easily confused with charity work, 
volunteering, or unpaid work. 

Social work, originally motivated by humanitarianism and the spirit of mutual 
assistance, gained further reinforcement from the major religions (Buddhism, 
Confucianism, Hinduism, Christianity, and Islam). The foundation of compassion for 
others was strengthened by religious beliefs, transforming societal issues from personal 
problems into social problems. In the early era of the industrial revolution (late 18th to 
19th centuries) in Western Europe and North America, charitable work was initially a 
private matter and interpersonal activity. The advent of the industrial revolution, with the 
replacement of animal and human labor with steam engines, particularly in agriculture and 
the textile industry, led to massive poverty and a rapid influx of rural populations into 
urban areas. Consequently, humanitarian work and humanitarian services emerged. 
Humanitarian work, initially a private affair, evolved into group activities organized by 
churches, giving rise to social work. Goods, money, or items were no longer directly given 
from the giver to the recipient but were collected first and then distributed by groups or 
organizations under the auspices of the church. Similarly, attention and visits to those 
experiencing difficulties (Friendly Research) were organized by middle-class organizations 
or churches. 

In 1877, the first COS was established in Rochle, the United States, and later 
expanded to other cities in North America by non-governmental organizations (middle-
class society) concerned with poverty issues. COS became the precursor to social work and 
social welfare. Approaching the 20th century, volunteer social workers began to be 
replaced by paid social workers. 

Social work is an organized activity aimed at specific communities in need of 
assistance to resolve their problems. Social work has social value, evident in the 
humanitarian desire to help. Furthermore, social work is also guided by religious values and 
normative principles, allowing social work to receive support from a religious perspective, 
particularly Islam. 

Social work is an activity of assistance to solve various problems that need to be 
addressed to achieve social functioning, as reflected in the saying, "adh Dhororu yuzaalu," 
which means: harm must be eliminated. This principle aligns with the goal of realizing the 

 
7 Ibid., h. 36. 
8 Edi Suharto, dkk, Pekerjaan Sosial di Indonesia (Yogyakarta: Samudra Biru, 2018), h. 3. 
9 Ibid., h. 5. 



 

  
 
 
  

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objectives of Sharia by rejecting harm and eliminating or at least mitigating harm.10 
Result and Discussion 
Foundation of Axiology in the Science of Islamic Propagation 

Axiology in the science of Islamic propagation, as a branch of study detailing the 
values and ethics underlying Islamic propagation, provides a solid moral foundation for the 
Islamic Community Development (PMI) in carrying out their social work. The values 
expressed in the axiology of the science of Islamic propagation, such as justice, 
compassion, wisdom, and integrity, are not only teachings of Islam but also universal 
principles relevant in the context of social work. 

a. Justice as the Main Pillar: Justice, one of the key values in Islam, becomes the main pillar 
in the social work of PMI. The axiology of the science of Islamic propagation teaches 
that social work should be based on the principles of equality, fair distribution, and 
addressing social injustice. PMI uses this foundation to identify and address issues of 
inequality, such as poverty, unequal access to education, and disparities in healthcare 
services in the Islamic community. 

b. Compassion and Empathy in Social Services: Compassion and empathy are two 
essential concepts in the axiology of the science of Islamic propagation. PMI carries out 
their social work with deep compassion for individuals in need. They not only provide 
material assistance but also offer attention and emotional support to those marginalized 
or suffering. This creates a positive climate of care within the Islamic community. 

c. Wisdom in Decision-Making: The axiology of the science of Islamic propagation also 
emphasizes wisdom in decision-making. PMI does not only provide assistance 
haphazardly or reactively but plans carefully and wisely. They consider the long-term 
consequences of their actions and strive to create sustainable solutions to social issues. 

d. Integrity as an Ethical Foundation: Integrity is an ethical principle underlying Islamic 
propagation and the social work of PMI. They must carry out their work with honesty, 
transparency, and accountability. The axiology of the science of Islamic propagation 
teaches that integrity is the core of a proper approach in both propagation and social 
work.11 

 
With the foundation of the axiology of the science of Islamic propagation, PMI can 

carry out their social work with high integrity and ethics, contributing positively to the 
advancement of the Islamic community and creating sustainable changes in the lives of 
individuals and communities. 

 
 

Principles of Social Work 
The principles of social work serve as guidelines for individual social guidance 

practices, derived from the formulations of Walter A. Friedlender. These principles are 
deemed crucial for understanding and internalization by those seeking a foundation for a 
comprehensive understanding and skills in both individual social guidance, particularly, and 
general social work practice. A profound comprehension of these principles equips social 
workers, whose primary task is to assist individuals in fulfilling their social functions, with 
the necessary foundation for personal and professional development. It is emphasized that 

 
10 Ibid., h. 4. 
11 l-Qaradawi, Yusuf. "The Aims of Islamic Da'wah." Dalam buku ini, Al-Qaradawi menguraikan 

konsep aksioslogi ilmu dakwah dan pentingnya nilai-nilai Islam dalam menyebarkan pesan dakwah, 

2018, h. 77-79 



 

  
 
 
  

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the process of assistance is determined by the act of helping rather than the techniques 
employed in rendering assistance. The fundamental principles of Social Work, according to 
Henry S. Maas, include: 
Principle of Acceptance 

The principle of acceptance implies that a social worker must sense, express, 
accept, and establish a relationship with the client as they are, without expecting the client 
to be different or contemplating how the client should be. This means that social workers 
should not question how far the client has deviated from reality or accept the client with 
conditions such as visual impairment. It does not question how much the client and the 
social worker differ in perception or the significantly different values held by the social 
worker. Social workers must accept the client as they are.12 
 
Principle of Communication  

To establish a good relationship between the social worker and the client, this 
principle of communication must be followed so that the issues faced by the client can be 
resolved effectively. The communication principle in individual social guidance includes the 
classification, and if necessary, reclassification of the conditions existing between the two 
individuals involved in the client-caseworker relationship professionally. By demonstration 
and explicit statements, the caseworker makes their feelings clear to the client. In turn, the 
caseworker needs to classify the client's role in their problematic situation and in the 
interaction between them. 

 
Principle of Individualization 

Individualization is the understanding and recognition of the unique qualities of 
each client and the use of different principles and methods in assisting to achieve better 
adjustment between the client and their social environment.13 individualization is based on 
the human right to be an individual and to be treated not only as a human in general but as 
an individual with a unique personality. To understand and apply this principle, 
caseworkers must meet several requirements: 

1. Free from prejudice 
2. Knowledgeable about human behavior 
3. Ability to listen and observe 
4. Ability to motivate clients 
5. Ability to sense clients' feelings 
6. Ability to look ahead 

 
Principle of Participation 

The principle of participation implies that the client themselves will be assisted by 
the caseworker and must actively participate in the assistance efforts because the client's 
abilities must be utilized. The success of individual guidance to the client depends not only 
on the caseworker involved but also on the client themselves who actively determine and 
take responsibility for the steps they will take, while the caseworker only facilitates, 
provides possibilities, and necessary guidance. Without the participation of the client, the 
anticipated or presumed positive results essentially become the dictates of the caseworker 

 
12 Rogers, C. R. "Client-Centered Therapy: Its Current Practice, Implications, and Theory.", 

2017, h. 443 
13 Gerard Egan. "The Skilled Helper: A Problem-Management and Opportunity-

Development Approach to Helping, 2013, h. 132 



 

  
 
 
  

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imposed on the client. This contradicts the essence of social work, which is a denial of the 
dignity of the individual/client concerned.14 

 
Principle of Confidentiality 

If the client is expected to fully participate in solving their problems, to accept the 
caseworker as a trustworthy person and a component to communicate with social defense 
regarding the roles it contains, it means that what the client says to the caseworker is never 
discussed beyond the limits of the professional relationship intended to help the client.15 In 
practice, confidentiality means that the contents of case notes are never discussed in public, 
for example, on buses, trains, etc. In entering into a professional relationship between the 
client and the caseworker, the client is generally expected to remain protected within the 
legal limits from threats to themselves originating from their openness to the caseworker; 
this is the essence of the confidentiality principle.16 
 
Principle of Self-awareness of the Social Worker 

Social workers, like their clients, are ordinary human beings with complex personal 
motivations. Caseworkers learn and live with beliefs and values from the dominant culture 
in their lives. Each caseworker, in their relationship with a variety of clients experiencing 
diverse problems and expressing the fact that they have a diverse cultural background, will 
find that their personal drives or attitudes will color their relationship with the client.17 
 
Religion and the Practice of Social Work 

The relationship between religion and the profession of social work, both in 
the West and the East, reveals that both religion and spirituality are fundamental 
human needs.18 Social workers in the West and the East relatively share the view 
that religion is a system of beliefs, rituals, and collective practices. 19 To 
demonstrate the connection between religion and spirituality in Western life, some 
authors believe that social work has begun integrating religion and social work due 
to clients' need for spiritual therapy. 20 This integration is also a response to the 
separation of religion from politics, leading people to yearn for a connection with 
religion. Several authors emphasize the importance of incorporating religion and 
spirituality into the social work education curriculum in colleges. In terms of 
integrating religion and social work practices, Aguilar, investigating the tradition of 
social work in the Catholic tradition, found that social work practices have long 

 
14 Kirst-Ashman, K. K., & Hull, G. H. "Understanding Generalist Practice. 2017, h. 22 
15 Hepworth, D. H., Rooney, R. H., & Larsen, J. A. "Direct Social Work Practice: 

Theory and Skills, 2016, h. 66 
16 Shulman, L. "The Skills of Helping Individuals, Families, Groups, and Communities, 

2016, h. 78 
17 Wayne, R. K., & Bogo, M. "Clinical Supervision in Social Work, 2017, h. 98 
18 Zulkipli Lessy, Philanthropic Zakat for Empowering the Poor: Indonesian 

Perspectives and Implications for Social Work Research and Practice, and the Theories, 

Unpublished Paper, School of Social Work, Indiana University-Purdue University Indianapolis 

(IUPUI), Indianapolis, Indiana, the United States, 2O11. 
19 Edward R. Canda and L.D. Furman, Spiritual Diversity in Social Work Practice: The 

Heart of Helping (Oxford: Oxford University Press, 2O1O). 
20 Philip Gilligan and Sheila Furness, “The Role of Religion and Spirituality in Social 

Work Practice: Views and Experience of Social Workers and Students,” The British Journal of 

Social Work 36, no. 1 (2O16), h. 617-637 



 

  
 
 
  

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been present in Catholicism as a pioneer of modern social work.21 Oates associates 
Catholicism with philanthropic practices in American society since the 17th 
century.22 Meanwhile, Van Hook examines social work from a Protestant 
perspective, stating that Protestants influence social work practices in the West.23 

ther authors highlight Christian sects in America, such as Scales,24 Grant,25 Vander 

Waal and McMullen,26 and Haynes.27 Heart28 and Lowery29 focus more on Lakota, a 
Native American religion spread across several states, including South Dakota and 
North Dakota. Chung explores Confucianism, one of China's beliefs. 30 Singh, a 
researcher on Hindu social work practices, states that these practices have been 
continuous since the birth of Hinduism, the oldest religion in South Asia. 31 Canda 
and Nye intensively research social work in Buddhism based on experience and 
direct observation, highlighting the significant role of Buddhist monks in serving 
the community and spreading the concept of peace to avoid human conflicts. 32 

The relationship between Jewish tradition and social work has been studied by 
Friedman33 revealing that the tradition of social work related to philanthropy in 
Jewish tradition existed even before the birth of Islam in Mecca in the 7th century.  

 
21 Marian Aguilar, “Catholicism,” Eds.  Mary  Van  Hook,  Beryl  Hugen  and Marian 

Aguilar. Spirituality within Religious Traditions in Social Work Practice (Singapore: Books/Cole, 
2O17), h. 44 

22 M.J. Oates, The Catholic Philanthropic Tradition in America (Bloomington: Indiana 

University Press, 2019), h. 12 
23 Mary Van Hook, “Protestantism: An Overview,” Eds. Mary Van Hook, Beryl Hugen 

and Marian Aguilar. Spirituality within Religious Traditions in Social Work Practice (Singapore: 

Books/Cole, 2O17), h. 112 
24 T. Laine Sclaes, “Baptists,” Eds. Mary Van Hook, Beryl Hugen and Marian Aguilar. 

Spirituality within Religious Traditions in Social Work Practice (Singapore: Books/Cole, 2O17). h. 
221 

25 Darlene Grant, “The African American Baptist tradition,” Eds. Mary Van Hook, Beryl 

Hugen and Marian Aguilar, Spirituality within Religious Traditions in Social Work Practice. 

Singapore: Books/Cole. 2O17. h. 43 
26 C.J. Vander Waal and D. McMullen,  “Sevents-day  Adventists,”  Eds.  Mary Van Hook, 

Beryl Hugen and Marian Aguilar. Spirituality within Religious Traditions in Social Work Practice. 
Singapore: Books/Cole. 2O17. h. 88 

27 Dennis T. Haynes, “Mormonism,” Eds.  Mary  van  Hook,  Beryl  Hugen  and Marian 

Aguilar. Spirituality within Religious Traditions in Social Work Practice (Pacific Grove, CA: 

Brooks/Cole, 2O17). h. 56 
28 M.Y.H.B. Heart, “Lakota--Native People’s Spirituality,” Eds. Mary Van Hook, Beryl 

Hugen and Marian Aguilar. Spirituality within Religious Traditions in Social Work Practice 

(Singapore: Books/Cole, 2O17). h. 45 
29 C.T. Lowery, “American Indian Narratives: “My Spirit Is Starting to Come Back,” Ed. L. 

Abels. Spirituality in Social Work Practice: Narratives for Professional Helping (London: Love 

Publishing, 2019). h. 43 
30 D.K. Chung, “Confucianism,” Eds. Mary Van Hook,  Beryl  Hugen and Marian Aguilar. 

Spirituality within Religious Traditions in Social Work Practice (Singapore: Books/Cole, 2O17). h. 

32 
31 R. Singh, “My Path to Hindu Humanistic Philosophy,” Eds. Mary Van Hook, Beryl 

Hugen and Marian Aguilar. Spirituality within Religious Traditions in Social Work Practice 

(Singapore: Books/Cole, 2O17). h. 23 
32 C. Nye, “The Delivery of Social Services in Northern Thailand,” International Social 

Work 51 no.    2 (2O18), h. 193-2O5. 
33 Bruce Friedman, “Judaism,” Eds. Mary Van Hook, Beryl Hugen and  Marian Aguilar. 

Spirituality within Religious Traditions in Social Work Practice (Singapore: Books/Cole. 2O17). h. 
24 



 

  
 
 
  

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Modern developments regarding the relationship between spirituality and 
social work have become the focus of Andayani, who examines the concepts of 
takziyah and grief due to death. According to her, these concepts need to be 
adopted by Muslim social workers when serving individuals in mourning.34 Van 
Hook and Aguilar, Clark, and Sermabeikian contribute to the integration of 
modern social work ideas and spirituality.35 To date, studies on religion, spirituality, 
and social work have rapidly evolved. 

In the East, religions integrated with local cultures often serve as a means to 
motivate the healing of clients. Several studies on spiritual healing in the East have 
been conducted by Crabtree, Husain, and Spalek. 36 In addition to these three 
authors, Hodge also examines religion as therapy for inner peace. 

The desire for integration between religion or spirituality and social work 
has motivated educational institutions and social work practitioners to align the 
two because of the longstanding segregation between morality and politics. In the 
West, social work emerged from the spirit of religious groups serving clients, but 
recently, social work has distanced itself from religion. Conversely, social work in 
the East can be classified as new, and Muslim social workers believe that Islam is 
not contradictory to modern social work values such as avoiding prejudice, 
upholding honesty and human dignity, justice, empathy, and assisting clients.  

Therefore, Muslim social workers should consider adopting theology and 
worship in the practice of social work when serving clients because the core 
teachings of Islam instruct Muslims to respect fellow humans, help others, and act 
justly. 

 
Basic Concepts of Islam in Social Work 

As a guiding principle in life,37 Islam should be practiced correctly by a 
Muslim, including beliefs in angels, Satan, the Day of Judgment, heaven, and hell. 38 

The five fundamental teachings of Islam reflect the significant relationship 
between the physical, psychological, spiritual, and emotional aspects of an 
individual. From the Islamic perspective, Muslims not only believe in 
eschatological matters, but they must also maintain their faith while living in the 
world to prevent slipping away, which could diminish their humanity. The Quran 
emphasizes that slipping away can occur when Muslims lack self-awareness in 
preserving their faith. To stay vigilant, Muslims should practice the following basic 
principles: Shahada, Salah, Zakat, Sawm, and Hajj. 

1. Shahada (Testimony of Faith): It is a declaration that there is no god but 
Allah, and Muhammad is His last prophet. The Quranic verse "He is Allah, 

 
34 Andayani, “Spiritualitas, Kesehatan Mental dan Peran Pekerja Sosial,” Eds. 

Suisyanto, Sriharini dan Waryono A. Ghafur. Islam, Dakwah dan Kesejahteraan Sosial 

(Yogyakarta: Jurusan PMI Fakultas Dakwah UIN Sunan Kalijaga, 2O18). h. 55 
35 Mary Van Hook, “Protestantism: An Overview,” Eds. Mary Van  Hook, Beryl Hugen and 

Marian Aguilar. Spirituality within Religious Traditions in Social Work Practice (Singapore: 
Books/Cole, 2OO7); J.A. Clark, Islamic Social-welfare Organizations and the Legitimacy of the State 
in Egypt: Democratization or Islamization from Below? A Ph.D. Dissertation, University of Toronto 
Department of Political Science, 1994; P. Sermabeikian, “Our Clients, Ourseves: The Spiritual 
Perspective  and Social Work Practice,” Social Work 39, no. 2 (1994), 197-182. 

36 Sara Ashencaen Crabtree, Fatima Husain and Basia Spalek, Islam and Social Work: 

Debating Values, Transforming Practice (Bristol, UK: The Policy Press, 2OO8). 
37 Bassam Tibi, Islam between Culture and Politics (New York: Palgrave, 2018), h. 44 
38 Hamza Yusuf, Purification of the Heart (New York: Starlatch Press, 2O19). h. 49 



 

  
 
 
  

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the One" (Quran, Al-Ikhlas: 1-4) emphasizes the concept of Tawhid 
(Oneness of God). 

2. Salah (Prayer): It is the obligatory worship performed five times a day and 
can be done anywhere, but congregational prayer is highly recommended. 
The hadith states, "Praying in congregation is 27 times more valuable than 
praying alone" (Bukhari-Muslim). Congregational prayer fosters a sense of 
community among Muslims, and after prayer, they can engage in activities 
like socializing. 

3. Zakat (Charity): It is mandatory almsgiving to the deserving, comprising 
Zakat al-Maal (wealth) and Zakat al-Fitr (obligatory charity at the end of 
Ramadan). Zakat al-Maal is 2.5% of one's assets after deducting annual 
expenses. 

4. Sawm (Fasting): It involves abstaining from food, drink, and sexual 
activities during specific hours. Fasting during the month of Ramadan is a 
fundamental practice. 

5. Hajj (Pilgrimage): It is the sacred journey to Mecca and other designated 
places, obligatory for financially, mentally, and physically capable Muslims, 
performed once in a lifetime. 

Social workers in Muslim communities should understand these five pillars of 
Islam. Prayer, for instance, teaches the importance of community. A hadith states, 
"Allah is with the social group of Muslims." In the mosque, after congregational 
prayers, Muslims can exchange thoughts about joys and sorrows. This is reinforced 
by another hadith stating, "Whoever interacts with others and expresses their 
difficulties is better than those who do not interact and never express their 
difficulties" (Ibn Majah). 

 
Conclusion 
 

The aksiology of da'wah provides a solid moral foundation for the social 
work of the Islamic Community Development (PMI). Values such as justice, 
compassion, wisdom, and integrity are the fundamental principles in PMI's social 
work. Justice serves as the foundation to address social inequality issues, while 
compassion and empathy create a climate of caring within the community. 
Wisdom is employed in making thoughtful decisions, and integrity serves as the 
ethical foundation of social work. Through the aksiology of da'wah, PMI can 
conduct their social work with high integrity, contributing positively to the Islamic 
society and creating sustainable changes in the lives of individuals and 
communities. 

Moreover, the principles of social work involving acceptance, 
communication, individualization, participation, confidentiality, and self-awareness 
of the social worker are also foundational in the practice of social work. The 
integration of religion and spirituality into social work is another crucial aspect, and 
Islam emphasizes collective and individual responsibility in achieving shared well -
being. Muslim social workers should practice basic Islamic concepts such as prayer, 
charity (zakat), fasting, and pilgrimage (hajj) in carrying out their duties in the 
Muslim community. All these elements come together to form an effective and 
ethical framework for social work in the context of Islamic society. 

In the context of social work within a Muslim environment, it is essential to 



 

  
 
 
  

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integrate basic Islamic concepts into social work practices. The concept of Tawhid, 
emphasizing the oneness of Allah, teaches the importance of respecting all humans 
as creations of Allah, regardless of their ethnicity, race, or religion. Zakat reminds 
social workers to pay attention to the needs of the poor and distribute resources 
fairly. Fasting teaches empathy for those experiencing hunger, and Hajj emphasizes 
the importance of global solidarity in visiting the holy city of Mecca. By 
understanding and applying these principles, Muslim social workers can provide 
more holistic services grounded in Islamic values, ultimately improving the quality 
of life for individuals and communities in the broader context of the Muslim 
society. 

 
 
Reference 
 
Alean Al-Krenawi and J.R. Graham, “Social Work…,” International Social Work 42, 

no. 1 (2019). 
Alean Al-Krenawi and John R. Graham, “Social Work  and  Qur’anic  Mental Health 

Healers,” International Social Work, 42, no. 1 (2019). 
Al-Qaradawi, Yusuf.  "The Aims of Islamic Da'wah." Islamic Research Foundation 

International, 2020,  
Andayani, “Spiritualitas, Kesehatan Mental dan Peran Pekerja Sosial,” Eds.  

Suisyanto, Sriharini dan Waryono A. Ghafur. Islam, Dakwah dan Kesejahteraan 
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Bassam Tibi, Islam between Culture and Politics (New York: Palgrave, 2018),  
Bruce Friedman, “Judaism,” Eds. Mary Van Hook, Beryl Hugen and  Marian Aguilar. 

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2O17).  

C. Nye, “The Delivery of Social Services in Northern Thailand,” International Social 
Work 51 no.    2 (2O18). 

C.J. Vander Waal and D. McMullen,  “Sevents-day  Adventists,”  Eds.  Mary Van 
Hook, Beryl Hugen and Marian Aguilar. Spirituality within Religious Traditions in 
Social Work Practice. Singapore: Books/Cole. 2O17.  

C.T. Lowery, “American Indian Narratives: “My Spirit Is Starting to Come Back,” Ed. 
L. Abels. Spirituality in Social Work Practice: Narratives for Professional Helping 
(London: Love Publishing, 2019).  

Charles Tripp, Islam and the Moral Economy: The Challenge of Capitalism (Cambridge: 
Cambridge University Press, 2O16).  

Chazali H. Situmorang, Mutu Pekerja Sosial di Era Otonomi Daerah (Jakarta: CintaIndonesia, 
2019),  

D.K. Chung, “Confucianism,” Eds. Mary Van Hook,  Beryl  Hugen and Marian 
Aguilar. Spirituality within Religious Traditions in Social Work Practice (Singapore: 
Books/Cole, 2O17).  

Darlene Grant, “The African American Baptist tradition,” Eds. Mary Van Hook, Beryl 
Hugen and Marian Aguilar, Spirituality within Religious Traditions in Social Work 
Practice. Singapore: Books/Cole. 2O17.  

Dennis T. Haynes, “Mormonism,” Eds.  Mary  van  Hook,  Beryl  Hugen  and Marian 
Aguilar. Spirituality within Religious Traditions in Social Work Practice (Pacific Grove, 
CA: Brooks/Cole, 2O17).  



 

  
 
 
  

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Dzajuli, Kidah-kaidah Fiqh (Jakarta: Prenada Media Group, 2017). 
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Development Approach to Helping, 2013,  
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konsep aksioslogi ilmu dakwah dan pentingnya nilai-nilai Islam dalam menyebarkan 
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M. Ja’far, Tuntunan Ibadat Puasa, Zakat dan Haji. Jakarta: Kalam Mulia. 2OO5); F.E. Peters, 
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M.J. Oates, The Catholic Philanthropic Tradition in America (Bloomington: Indiana 
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M.Y.H.B. Heart, “Lakota--Native People’s Spirituality,” Eds. Mary Van Hook, 
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Mary Van Hook, “Protestantism: An Overview,” Eds. Mary Van  Hook, Beryl Hugen 
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Rahman, Fazlur. "Major Themes of the Qur'an." University of Chicago Press, 2019,  
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2017,  
Sara Ashencaen Crabtree, Fatima Husain and Basia Spalek, Islam and Social Work: 

Debating Values, Transforming Practice (Bristol, UK: The Policy Press, 2OO8). 
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T. Laine Sclaes, “Baptists,” Eds. Mary Van Hook, Beryl Hugen and Marian Aguilar. 

Spirituality within Religious Traditions in Social Work Practice (Singapore: Books/Cole, 
2O17).  

Wayne, R. K., & Bogo, M. "Clinical Supervision in Social Work, 2017,  
Yusuf Qardawi, Hukum Zakat (Bogor: Pustaka Litera Antarnusa, 2O12); Aneesah 

Nadir and Sophia Dziegielewski, “Islam,” Eds. Mary Van Hook, Beryl Hugen 
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Zulkipli Lessy, Philanthropic Zakat for Empowering the Poor: Indonesian Perspectives and 
Implications for Social Work Research and Practice, and the Theories, Unpublished Paper, 
School of Social Work, Indiana University-Purdue University Indianapolis 
(IUPUI), Indianapolis, Indiana, the United States, 2O11. 

 
 
 


