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This scientific paper, titled "Social work and social policy in context of Islamic tradition" by Alina Solnyshkina (with scientific counselor Dr. Omar Hisham Altalib), investigates the principles, development, educational frameworks, and practical methods of social work within the Muslim world and Islamic worldview. Facing contemporary global challenges such as military conflicts, pandemics, migration, and social deprivation, the study highlights the necessity for qualified social work specialists equipped with culturally and religiously sensitive methods. The work explores how Islamic principles, values, and traditions intersect with international standards of social work and ethical codes. Key topics covered include the historical evolution of social work education across various countries such as Lebanon, Libya, Syria, Tunisia, Saudi Arabia, and Turkey; the conceptualization of "authentization" versus indigenization; family welfare and child protection mechanisms like kafala; and philanthropy through zakat and sadaqa. Additionally, the study presents an empirical content analysis of 30 websites of Muslim non-governmental organizations (NGOs) in the USA and Turkey, outlining their primary directions and implementation methods. Designed for scholars, social policy educators, and practitioners, this comprehensive study demonstrates how integrating Islamic tradition with modern social work enhances community support, empowers vulnerable populations, and contributes to social welfare and development.
Problem Statement, Significance, and Methodology of Scientific Research:
This introductory section establishes the need for new approaches to social work and social policy amidst modern global uncertainties, including military conflicts, pandemics, migration, and social deprivation. It emphasizes combining interdisciplinary knowledge from psychology, economics, medicine, and public health with cultural and religious understanding. The section highlights the significance of integrating social services with religious organizations and NGOs. The author outlines a research methodology incorporating retrospective analysis of Islamic social work development, comparative analysis of models in Islamic countries, and content analysis of Muslim-oriented social services and NGOs.
Objectives and Research Questions:
This section defines the primary goal of the research, which is to analyze the principles of social work within the context of the Islamic perspective. It details four main tasks: studying the historical context of Islamic social services, examining modern mechanisms for vulnerable groups, learning social policy tools aligned with the Islamic worldview, and distinguishing main frameworks of Islamic social policy. Furthermore, it posits five core research questions focusing on Islamic values, psychological technology integration, innovative techniques, effective social policy models, and support criteria for at-risk populations.
Analysis of Scientific Literature:
This section reviews foundational literature on social work in Islamic contexts, drawing upon works by Sara Ashencaen Crabtree, Abdullahi Barise, Alean Al-Krenawi, John R. Graham, and other prominent scholars. It details historical efforts to connect specific Islamic teachings to social work practice. The text notes that while global literature on the indigenization and localization of Islamic social work has grown, research remains relatively limited, particularly concerning Muslim populations in North America and Canada, thereby underscoring the necessity for further academic exploration in this field.
Objectives and Research Questions:
This section defines the primary goal of the research, which is to analyze the principles of social work within the context of the Islamic perspective. It details four main tasks: studying the historical context of Islamic social services, examining modern mechanisms for vulnerable groups, learning social policy tools aligned with the Islamic worldview, and distinguishing main frameworks of Islamic social policy. Furthermore, it posits five core research questions focusing on Islamic values, psychological technology integration, innovative techniques, effective social policy models, and support criteria for at-risk populations.
Analysis of Scientific Literature:
This section reviews foundational literature on social work in Islamic contexts, drawing upon works by Sara Ashencaen Crabtree, Abdullahi Barise, Alean Al-Krenawi, John R. Graham, and other prominent scholars. It details historical efforts to connect specific Islamic teachings to social work practice. The text notes that while global literature on the indigenization and localization of Islamic social work has grown, research remains relatively limited, particularly concerning Muslim populations in North America and Canada, thereby underscoring the necessity for further academic exploration in this field.
Section
Chapter One: Development of the scientific and educational institutions for social workers and ethical principles of social work in context of the Islamic Perspective:
Section
Chapter One details the establishment and evolution of academic and training institutions for social workers across several countries, including Lebanon, Libya, Syria, Tunisia, Saudi Arabia, and Turkey. It examines how these institutions balance national educational frameworks with professional standards. Furthermore, the chapter addresses the ethical dimensions of social work, analyzing the alignment between the NASW Code of Ethics and Islamic worldview principles. It explores Ibrahim A. Ragab’s conceptual framework on "authentization" (Ta'seel) as a method to harmonize native Islamic identity with global social work practices.
Chapter Two: Social work in Muslim world: principles, methods and directions:
Section
Chapter Two examines the practical implementation of social work and policy in Muslim societies. It explores core principles such as turath (cultural heritage), Islamic faith, family support, domestic violence prevention, and child welfare mechanisms including kafala and relative child adoption. It outlines Islamic philanthropy, distinguishing between obligatory zakat and voluntary sadaqa, as well as institutional mechanisms like waqf and Islamic microfinance. Additionally, the chapter presents empirical findings from a content analysis of 30 Muslim NGO websites in the USA and Turkey, categorizing their primary service directions and project implementation methods.
Conclusions:
The Conclusions section summarizes the main findings of the research paper. It affirms that social work in Muslim countries is rooted in Islamic spirituality, culture, and values, while remaining compatible with international ethical codes and professional methodologies. It highlights that Muslim social services and NGOs focus heavily on supporting vulnerable populations, empowering women, promoting education, and fostering social cohesion. Finally, it outlines key recommendations, including social adaptation through lifelong learning, crime prevention through social intervention, and establishing vocational centers for migrants and internally displaced persons.
References:
The References section provides a structured bibliography listing twenty academic publications, research books, journal articles, reports, and online resources cited throughout the paper. These references include foundational studies on Islamic social work, education in Arab countries and Turkey, domestic violence prevention, refugee protection under Islamic law (hijrah), child protection and kafala practices, as well as empirical reports on human development in the Muslim world and social welfare programs across various regions.
References:
The References section provides a structured bibliography listing twenty academic publications, research books, journal articles, reports, and online resources cited throughout the paper. These references include foundational studies on Islamic social work, education in Arab countries and Turkey, domestic violence prevention, refugee protection under Islamic law (hijrah), child protection and kafala practices, as well as empirical reports on human development in the Muslim world and social welfare programs across various regions.
Title: Social Work and Social Policy in Context of Islamic Tradition
Author: Alina Solnyshkina (Scientific counselor: Dr. Omar Hisham Altalib)
The scientific paper provides a thorough examination of how social work and social policy are conceptualized, structured, and practiced within the context of Islamic tradition and the Muslim world. The research addresses the pressing need for novel approaches in social protection, driven by modern global conditions characterized by uncertainty, military conflicts, health crises, migration, and widespread social deprivation. The study argues that effective intervention requires well-qualified specialists who possess both interdisciplinary expertise—drawn from psychology, economics, medicine, and public health—and a deep comprehension of the cultural and religious traditions of the populations they serve.
The work is structured logically across several interconnected components: an introductory outline of the problem, significance, methodology, and core objectives; a scientific literature review; two main analytical chapters; synthesized conclusions; and an extensive reference list.
In the introductory sections, the author highlights the significance of integrating formal social services with religious organizations and non-governmental organizations (NGOs). The stated objective of the study is to analyze the principles, tools, and frameworks of social work from an Islamic perspective. To achieve this, the author employs a multifaceted research methodology: a retrospective analysis of historical social work development in Islamic perspectives, a comparative analysis of social policy models across Islamic nations, and a content analysis of social services and NGOs working with Muslim communities. Five core research questions guide the study, exploring how Islamic values apply to modern practice, how social-psychological techniques can be integrated with religious principles, what classical and innovative technologies are used in the Islamic world, which social policy models prove most effective, and what criteria determine economic support for risk groups.
The literature review outlines major academic contributions to the field, referencing foundational works by Sara Ashencaen Crabtree, Abdullahi Barise, Alean Al-Krenawi, John R. Graham, and Ibrahim A. Ragab, among others. It traces the scholarly trajectory of linking Islamic teachings to social work and notes the relative scarcity of literature on localizing practice for Muslim communities in Western contexts like North America and Canada.
Chapter One focuses on the historical evolution of scientific and educational institutions for social work, as well as the ethical principles governing practice within the Islamic perspective. The author surveys educational developments across several nations:
- Lebanon: Social work education exists at Lebanon University (offering medical social work at the College of Health and a theoretical program at the College of Social Sciences), Saint Joseph’s University (following the French system with bachelor’s, master’s, and postgraduate degrees), and Lebanese American University (offering BA programs).
- Libya: Intermediate social work education began in 1964 in Benghazi for boys and 1967 in Tripoli for girls, evolving through secondary schools and university BA and diploma programs in social welfare, community organization, and insurance.
- Syria: Started at the Damascus Institute of Social Work in the 1960s, later re-established under the Ministry of Social Affairs offering two-year intermediate diplomas balancing theory and field practice.
- Tunisia: Initiated in 1964 at the National School of Social Work (later the National Institute of Labor and Social Studies), offering three-year License and two-year Master’s degrees under joint ministry oversight.
- Saudi Arabia: Began in 1962 with a Secondary Institute, evolving into BA, MA, and PhD degree programs across five major universities, including King Saud University, Princess Nora Bent Abdul Rahman University, and Al-Imam Muhammad Ibn Saud Islamic University.
- Turkey: Instituted in 1961 with the Social Services Academy in Ankara, later merged into Hacettepe University's School of Social Work, alongside expanding departments across seven other universities.
Chapter One also analyzes ethical frameworks, comparing Western codes (such as the NASW Code of Ethics) with Islamic principles. It introduces Ibrahim A. Ragab’s concept of "authentization" (Ta'seel), which replaces simplistic "indigenization." Ta'seel represents a process where social work roots itself in a nation's genuine cultural and spiritual identity while remaining open to global scientific knowledge, functioning as an open system that preserves its identity while adapting to external environments.
Chapter Two explores the practical dimensions, methods, and policy directions of social work in the Muslim world. It underscores that social activities by Muslims are grounded in faith, Quranic teachings, Hadith, and cultural heritage (turath). The chapter examines key operational areas:
1. Interpersonal Communication and Culturally Sensitive Practice: Based on insights from Al-Krenawi, Graham, and Albrithen, the text notes that Arab communication styles are often formal and family-centered. Western techniques requiring extensive self-disclosure must be modified to respect family honor and cultural codes.
2. Healthcare and Everyday Life Guidelines: Drawing from Edna Lezotte’s curriculum, the text details specific Islamic customs regarding birth rituals, dietary restrictions (halal/zabihah), end-of-life care, modesty, and prayer requirements during illness.
3. Family Structure and Domestic Violence Prevention: The text analyzes the traditional family structure, kinship systems (hamula), and patriarchal dynamics. It emphasizes that Islam prohibits injustice and emotional abuse, asserting gender equality in rights, marriage contracts, and financial independence (Dhima Malia). Regional initiatives against domestic violence and honor killings in countries like Jordan, Yemen, Saudi Arabia, and Tunisia are highlighted.
4. Philanthropy and Social Safety Nets: The text distinguishes between vertical, formal, institutional philanthropy (Zakat) and horizontal, voluntary, personalized charity (Sadaqa). It also discusses institutional tools like waqf (endowments) and Islamic microfinance for poverty alleviation (maslaha).
5. Migration and Refugee Care: Under Islamic migration law (hijrah), assisting and granting asylum to persecuted individuals is a religious duty, offering broad protections aligned with Quranic principles of justice.
6. Child Protection and Alternative Care: The text examines historical and modern approaches to vulnerable children, emphasizing kinship care and extended family networks. It details specific institutional and legal models such as evlatlık in Turkey, Dar Zayed for Family Care in the UAE, and Jordan's legal framework for alternative family placement (Usrah al-Badillah / al-usrah al-hadhinah) and kafala.
Chapter Two also incorporates empirical research conducted by the author between March and April 2022, analyzing 30 websites of Muslim NGOs in the USA and Turkey. The findings categorize primary social work directions—led by donations/Iftaar/scholarships (26.7%), youth protection (13.5%), financial aid/zakat (16.7%), women's empowerment (6.7%), and sadaqa (6.7%)—and implementation methods, dominated by family meetings (23.3%), fundraising (21%), conferences (16.7%), counseling (13.3%), and community outreach (10%).
The paper concludes by affirming that Islamic social work successfully harmonizes spiritual traditions with global ethical codes, demonstrating significant potential for empowering vulnerable populations, fostering social cohesion, and driving positive social change.
Author: Alina Solnyshkina (Scientific counselor: Dr. Omar Hisham Altalib)
The scientific paper provides a thorough examination of how social work and social policy are conceptualized, structured, and practiced within the context of Islamic tradition and the Muslim world. The research addresses the pressing need for novel approaches in social protection, driven by modern global conditions characterized by uncertainty, military conflicts, health crises, migration, and widespread social deprivation. The study argues that effective intervention requires well-qualified specialists who possess both interdisciplinary expertise—drawn from psychology, economics, medicine, and public health—and a deep comprehension of the cultural and religious traditions of the populations they serve.
The work is structured logically across several interconnected components: an introductory outline of the problem, significance, methodology, and core objectives; a scientific literature review; two main analytical chapters; synthesized conclusions; and an extensive reference list.
In the introductory sections, the author highlights the significance of integrating formal social services with religious organizations and non-governmental organizations (NGOs). The stated objective of the study is to analyze the principles, tools, and frameworks of social work from an Islamic perspective. To achieve this, the author employs a multifaceted research methodology: a retrospective analysis of historical social work development in Islamic perspectives, a comparative analysis of social policy models across Islamic nations, and a content analysis of social services and NGOs working with Muslim communities. Five core research questions guide the study, exploring how Islamic values apply to modern practice, how social-psychological techniques can be integrated with religious principles, what classical and innovative technologies are used in the Islamic world, which social policy models prove most effective, and what criteria determine economic support for risk groups.
The literature review outlines major academic contributions to the field, referencing foundational works by Sara Ashencaen Crabtree, Abdullahi Barise, Alean Al-Krenawi, John R. Graham, and Ibrahim A. Ragab, among others. It traces the scholarly trajectory of linking Islamic teachings to social work and notes the relative scarcity of literature on localizing practice for Muslim communities in Western contexts like North America and Canada.
Chapter One focuses on the historical evolution of scientific and educational institutions for social work, as well as the ethical principles governing practice within the Islamic perspective. The author surveys educational developments across several nations:
- Lebanon: Social work education exists at Lebanon University (offering medical social work at the College of Health and a theoretical program at the College of Social Sciences), Saint Joseph’s University (following the French system with bachelor’s, master’s, and postgraduate degrees), and Lebanese American University (offering BA programs).
- Libya: Intermediate social work education began in 1964 in Benghazi for boys and 1967 in Tripoli for girls, evolving through secondary schools and university BA and diploma programs in social welfare, community organization, and insurance.
- Syria: Started at the Damascus Institute of Social Work in the 1960s, later re-established under the Ministry of Social Affairs offering two-year intermediate diplomas balancing theory and field practice.
- Tunisia: Initiated in 1964 at the National School of Social Work (later the National Institute of Labor and Social Studies), offering three-year License and two-year Master’s degrees under joint ministry oversight.
- Saudi Arabia: Began in 1962 with a Secondary Institute, evolving into BA, MA, and PhD degree programs across five major universities, including King Saud University, Princess Nora Bent Abdul Rahman University, and Al-Imam Muhammad Ibn Saud Islamic University.
- Turkey: Instituted in 1961 with the Social Services Academy in Ankara, later merged into Hacettepe University's School of Social Work, alongside expanding departments across seven other universities.
Chapter One also analyzes ethical frameworks, comparing Western codes (such as the NASW Code of Ethics) with Islamic principles. It introduces Ibrahim A. Ragab’s concept of "authentization" (Ta'seel), which replaces simplistic "indigenization." Ta'seel represents a process where social work roots itself in a nation's genuine cultural and spiritual identity while remaining open to global scientific knowledge, functioning as an open system that preserves its identity while adapting to external environments.
Chapter Two explores the practical dimensions, methods, and policy directions of social work in the Muslim world. It underscores that social activities by Muslims are grounded in faith, Quranic teachings, Hadith, and cultural heritage (turath). The chapter examines key operational areas:
1. Interpersonal Communication and Culturally Sensitive Practice: Based on insights from Al-Krenawi, Graham, and Albrithen, the text notes that Arab communication styles are often formal and family-centered. Western techniques requiring extensive self-disclosure must be modified to respect family honor and cultural codes.
2. Healthcare and Everyday Life Guidelines: Drawing from Edna Lezotte’s curriculum, the text details specific Islamic customs regarding birth rituals, dietary restrictions (halal/zabihah), end-of-life care, modesty, and prayer requirements during illness.
3. Family Structure and Domestic Violence Prevention: The text analyzes the traditional family structure, kinship systems (hamula), and patriarchal dynamics. It emphasizes that Islam prohibits injustice and emotional abuse, asserting gender equality in rights, marriage contracts, and financial independence (Dhima Malia). Regional initiatives against domestic violence and honor killings in countries like Jordan, Yemen, Saudi Arabia, and Tunisia are highlighted.
4. Philanthropy and Social Safety Nets: The text distinguishes between vertical, formal, institutional philanthropy (Zakat) and horizontal, voluntary, personalized charity (Sadaqa). It also discusses institutional tools like waqf (endowments) and Islamic microfinance for poverty alleviation (maslaha).
5. Migration and Refugee Care: Under Islamic migration law (hijrah), assisting and granting asylum to persecuted individuals is a religious duty, offering broad protections aligned with Quranic principles of justice.
6. Child Protection and Alternative Care: The text examines historical and modern approaches to vulnerable children, emphasizing kinship care and extended family networks. It details specific institutional and legal models such as evlatlık in Turkey, Dar Zayed for Family Care in the UAE, and Jordan's legal framework for alternative family placement (Usrah al-Badillah / al-usrah al-hadhinah) and kafala.
Chapter Two also incorporates empirical research conducted by the author between March and April 2022, analyzing 30 websites of Muslim NGOs in the USA and Turkey. The findings categorize primary social work directions—led by donations/Iftaar/scholarships (26.7%), youth protection (13.5%), financial aid/zakat (16.7%), women's empowerment (6.7%), and sadaqa (6.7%)—and implementation methods, dominated by family meetings (23.3%), fundraising (21%), conferences (16.7%), counseling (13.3%), and community outreach (10%).
The paper concludes by affirming that Islamic social work successfully harmonizes spiritual traditions with global ethical codes, demonstrating significant potential for empowering vulnerable populations, fostering social cohesion, and driving positive social change.
Section 1: Problem Statement, Significance, and Methodology of Scientific Research
The introductory part of the study presents a comprehensive problem statement regarding the state of social work and social policy in the modern world. Contemporary societies face unprecedented levels of uncertainty caused by widespread military conflicts, global health pandemics, deep social deprivation, and massive migration processes. These complex global issues generate an urgent demand for highly qualified social work professionals capable of designing and implementing effective, scientifically verified mechanisms for social protection and intervention.
The author argues that contemporary social workers cannot rely solely on isolated methodologies. Instead, effective social assistance requires combining knowledge and practical skills from a broad range of academic disciplines, including psychology, economics, medicine, and public health. Crucially, social work practice must incorporate a deep understanding of cultural and religious contexts. In many communities, representatives of various religious groups and non-governmental organizations (NGOs) play a pivotal role in delivering social aid to vulnerable and at-risk populations.
The significance of the scientific problem lies in the ongoing integration of formal social services with religious institutions and NGOs. In modern social work, establishing synergistic relationships between statutory services and faith-based community organizations is recognized as a vital, highly relevant direction for solving persistent societal problems.
To address this problem systematically, the author outlines a clear methodology for the research paper. The methodology comprises three primary analytical approaches:
1. Retrospective Analysis: Examining the social and historical development of social work practices and methodologies within the Islamic perspective over time.
2. Comparative Analysis: Evaluating different methods of social work intervention and models of social policy as implemented across various Islamic nations.
3. Content Analysis: Conducting empirical content analysis of operational social services and non-governmental organizations that actively work with Muslim communities.
Through this methodology, the study aims to build an objective framework for understanding how Islamic traditions shape social protection systems and how these traditions can be integrated into broader, international social work frameworks.
The author argues that contemporary social workers cannot rely solely on isolated methodologies. Instead, effective social assistance requires combining knowledge and practical skills from a broad range of academic disciplines, including psychology, economics, medicine, and public health. Crucially, social work practice must incorporate a deep understanding of cultural and religious contexts. In many communities, representatives of various religious groups and non-governmental organizations (NGOs) play a pivotal role in delivering social aid to vulnerable and at-risk populations.
The significance of the scientific problem lies in the ongoing integration of formal social services with religious institutions and NGOs. In modern social work, establishing synergistic relationships between statutory services and faith-based community organizations is recognized as a vital, highly relevant direction for solving persistent societal problems.
To address this problem systematically, the author outlines a clear methodology for the research paper. The methodology comprises three primary analytical approaches:
1. Retrospective Analysis: Examining the social and historical development of social work practices and methodologies within the Islamic perspective over time.
2. Comparative Analysis: Evaluating different methods of social work intervention and models of social policy as implemented across various Islamic nations.
3. Content Analysis: Conducting empirical content analysis of operational social services and non-governmental organizations that actively work with Muslim communities.
Through this methodology, the study aims to build an objective framework for understanding how Islamic traditions shape social protection systems and how these traditions can be integrated into broader, international social work frameworks.
Section 2: Objectives and Research Questions
This section articulates the overarching goals, specific tasks, and guiding research questions that structure the entire investigation. The primary goal of the article is to conduct a detailed analysis of the foundational principles of social work within the context of the Islamic perspective.
To achieve this primary goal, the author identifies four main academic tasks:
1. Historical Context: To investigate the historical context and evolution of social service within the Islamic historical tradition.
2. Modern Policy Mechanisms: To analyze the current situation and mechanisms of social policy specifically directed toward protecting vulnerable societal categories.
3. Policy Tools and Methods: To study specific tools of social policy and practical methods of social work derived from and compatible with the Islamic worldview.
4. Conceptual Frameworks: To distinguish and define the main frameworks that constitute the Islamic conception of social policy.
In addition to these tasks, the study is guided by five specific research questions designed to probe key theoretical and practical issues:
1. What values and principles of the Islamic worldview are applicable and demonstrably effective for modern social work practice?
2. Is it possible to successfully integrate modern social and psychological technologies with Islamic religious principles to execute effective social programs and community projects?
3. What specific types of classical and innovative technologies are currently utilized by social workers operating in the Islamic world?
4. Which model of social policy demonstrates the highest effectiveness for the Muslim world, and what underlying factors explain its efficacy?
5. What criteria for social and economic support of groups at risk are most relevant and active in the modern Muslim world?
The author further expresses a specific interest in exploring the unique features of social work within Islamic tradition, including components of social welfare, forms of charity, mechanisms of social protection, values of social responsibility and morality, as well as traditions of volunteering and practical social project implementation.
To achieve this primary goal, the author identifies four main academic tasks:
1. Historical Context: To investigate the historical context and evolution of social service within the Islamic historical tradition.
2. Modern Policy Mechanisms: To analyze the current situation and mechanisms of social policy specifically directed toward protecting vulnerable societal categories.
3. Policy Tools and Methods: To study specific tools of social policy and practical methods of social work derived from and compatible with the Islamic worldview.
4. Conceptual Frameworks: To distinguish and define the main frameworks that constitute the Islamic conception of social policy.
In addition to these tasks, the study is guided by five specific research questions designed to probe key theoretical and practical issues:
1. What values and principles of the Islamic worldview are applicable and demonstrably effective for modern social work practice?
2. Is it possible to successfully integrate modern social and psychological technologies with Islamic religious principles to execute effective social programs and community projects?
3. What specific types of classical and innovative technologies are currently utilized by social workers operating in the Islamic world?
4. Which model of social policy demonstrates the highest effectiveness for the Muslim world, and what underlying factors explain its efficacy?
5. What criteria for social and economic support of groups at risk are most relevant and active in the modern Muslim world?
The author further expresses a specific interest in exploring the unique features of social work within Islamic tradition, including components of social welfare, forms of charity, mechanisms of social protection, values of social responsibility and morality, as well as traditions of volunteering and practical social project implementation.
Section 3: Analysis of Scientific Literature
The section dedicated to the analysis of scientific literature establishes the theoretical background of the research by reviewing key publications and scholarly debates surrounding Islamic social work. The author begins by highlighting the contributions of prominent researchers such as Sara Ashencaen Crabtree, whose work underscores the historical and contemporary role of Muslim social workers in expanding social work methodologies. In particular, Crabtree's publication "Islam and Social Work: Debating Values, Transforming Practice" provides valuable insights into prominent field practices and key aspects of delivering social services within Muslim communities.
The review further examines the scholarship of Abdullahi Barise, specifically his influential article "Social Work with Muslims: Insights from the Teachings of Islam." Barise's work demonstrates that studying social work from an Islamic perspective has become a vibrant and recognized subfield within global academic research. The literature review details how numerous scholars have worked to establish formal links between specific Islamic theological concepts and core social work practices. Cited literature includes foundational contributions by Al-Dabbagh (1993), Al-Krenawi & Graham (2000), Azmi (1991), Barise (2003a, 2003b), Barise & France (2004), Hakim Sarker & Ahmadullah (1995), Haynes, Eweiis, Mageed, & Chung (1997), Ragab (1995), and Turner, Cheboud, Lopez, & Barise (2002).
However, the author points out critical gaps in the existing body of knowledge. While international literature on the indigenization of social work in Islamic contexts has expanded, it remains relatively limited in both total volume and thematic scope. The literature review highlights that even less scholarship has been devoted to the localization of social work practices specifically tailored to Muslim minority populations residing in Western nations, such as in North America (Nadir & Dziegielewski, 2001; Rehman & Dziegielewski, 2003) and Canada in particular (Barise & France, 2004). This identified gap reinforces the necessity for the current study, which seeks to bridge theoretical principles with practical applications across both Muslim-majority states and diaspora communities.
The review further examines the scholarship of Abdullahi Barise, specifically his influential article "Social Work with Muslims: Insights from the Teachings of Islam." Barise's work demonstrates that studying social work from an Islamic perspective has become a vibrant and recognized subfield within global academic research. The literature review details how numerous scholars have worked to establish formal links between specific Islamic theological concepts and core social work practices. Cited literature includes foundational contributions by Al-Dabbagh (1993), Al-Krenawi & Graham (2000), Azmi (1991), Barise (2003a, 2003b), Barise & France (2004), Hakim Sarker & Ahmadullah (1995), Haynes, Eweiis, Mageed, & Chung (1997), Ragab (1995), and Turner, Cheboud, Lopez, & Barise (2002).
However, the author points out critical gaps in the existing body of knowledge. While international literature on the indigenization of social work in Islamic contexts has expanded, it remains relatively limited in both total volume and thematic scope. The literature review highlights that even less scholarship has been devoted to the localization of social work practices specifically tailored to Muslim minority populations residing in Western nations, such as in North America (Nadir & Dziegielewski, 2001; Rehman & Dziegielewski, 2003) and Canada in particular (Barise & France, 2004). This identified gap reinforces the necessity for the current study, which seeks to bridge theoretical principles with practical applications across both Muslim-majority states and diaspora communities.
Section
Section 4: Chapter One: Development of the scientific and educational institutions for social workers and ethical principles of social work in context of the Islamic Perspective
Chapter One provides an in-depth analysis of two interrelated dimensions: the institutional establishment of social work education across the Muslim world and the conceptual alignment between professional ethical codes and Islamic values.
The chapter begins by surveying the historical development of social work training facilities across several Middle Eastern and North African nations, as well as Turkey:
- Lebanon: Social work education is delivered through three key institutions. Lebanon University offers a four-year BA in medical social work at its College of Health (incorporating theoretical coursework, research, and field placements) and a three-year undergraduate program without field placement at its College of Social Sciences. Saint Joseph's University, operating under the French higher education model, offers bachelor's, master's, and postgraduate diploma degrees. The Lebanese American University provides a BA program based on the American educational system.
- Libya: Professional education launched in 1964 with an intermediate institute for boys in Benghazi, followed by an institute for girls in Tripoli in 1967. After structural closures in the late 1980s, social work education was re-established through three-year BA programs at institutes in Tripoli and Benghazi, offering postgraduate diplomas in social welfare, community organization, and insurance affairs.
- Syria: Training began at the Damascus Institute of Social Work in the 1960s and was re-established in 1981 under the Ministry of Social Affairs. It offers a two-year intermediate diploma divided equally between theoretical instruction and practical field training to prepare workers for state social programs.
- Tunisia: Initiated in 1964 at the National School of Social Work, evolving by 1974 into the National Institute of Labor and Social Studies. Jointly overseen by the Ministry of Higher Education and the Ministry of Social Affairs, it stands as the sole institution in Tunisia granting three-year License and two-year Master's degrees in social work.
- Saudi Arabia: Commenced in 1962 with a Secondary Institute in Addiriyah. Today, five major universities offer BA programs, alongside advanced MA and PhD programs at King Saud University, Princess Nora Bent Abdul Rahman University, and Al-Imam Muhammad Ibn Saud Islamic University.
- Turkey: Founded in 1961 with the Social Services Academy in Ankara under the Ministry of Public Health and Social Welfare. In 1982, it was integrated into Hacettepe University's School of Social Work. Currently, social work education has expanded to seven additional major Turkish universities.
In its second major focus, Chapter One examines professional ethics. It compares international benchmarks—such as the NASW Code of Ethics—with Islamic principles. The text references research by Leon Holtzhausen, Vasintha Veeran, and Robert Villa regarding accreditation and ethical practice in the United Arab Emirates. It addresses debates raised by scholars like Spano and Koenig concerning the tension between "Western" ethical codes and Middle Eastern worldviews.
Crucially, the chapter highlights the theoretical work of Ibrahim A. Ragab, who proposed the concept of "authentization" (Ta'seel) to replace "indigenization." Derived from the Arabic root meaning to seek direction from one's roots and restore originality, Ta'seel defines a process where social work aligns with a nation's cultural, social, and spiritual identity while critically absorbing relevant contributions from international science. Ragab argues that social work from an Islamic perspective operates as an open system—preserving its internal identity ("Pattern Maintenance") while maintaining permeable boundaries to adapt to global standards ("Adaptation"). Ragab outlines three ways Islamic heritage enriches social work: providing a general theory of human behavior in the social environment, offering a non-reductionist theory of psychosocial problem causation, and supplying potent motivational techniques for client coping.
- Lebanon: Social work education is delivered through three key institutions. Lebanon University offers a four-year BA in medical social work at its College of Health (incorporating theoretical coursework, research, and field placements) and a three-year undergraduate program without field placement at its College of Social Sciences. Saint Joseph's University, operating under the French higher education model, offers bachelor's, master's, and postgraduate diploma degrees. The Lebanese American University provides a BA program based on the American educational system.
- Libya: Professional education launched in 1964 with an intermediate institute for boys in Benghazi, followed by an institute for girls in Tripoli in 1967. After structural closures in the late 1980s, social work education was re-established through three-year BA programs at institutes in Tripoli and Benghazi, offering postgraduate diplomas in social welfare, community organization, and insurance affairs.
- Syria: Training began at the Damascus Institute of Social Work in the 1960s and was re-established in 1981 under the Ministry of Social Affairs. It offers a two-year intermediate diploma divided equally between theoretical instruction and practical field training to prepare workers for state social programs.
- Tunisia: Initiated in 1964 at the National School of Social Work, evolving by 1974 into the National Institute of Labor and Social Studies. Jointly overseen by the Ministry of Higher Education and the Ministry of Social Affairs, it stands as the sole institution in Tunisia granting three-year License and two-year Master's degrees in social work.
- Saudi Arabia: Commenced in 1962 with a Secondary Institute in Addiriyah. Today, five major universities offer BA programs, alongside advanced MA and PhD programs at King Saud University, Princess Nora Bent Abdul Rahman University, and Al-Imam Muhammad Ibn Saud Islamic University.
- Turkey: Founded in 1961 with the Social Services Academy in Ankara under the Ministry of Public Health and Social Welfare. In 1982, it was integrated into Hacettepe University's School of Social Work. Currently, social work education has expanded to seven additional major Turkish universities.
In its second major focus, Chapter One examines professional ethics. It compares international benchmarks—such as the NASW Code of Ethics—with Islamic principles. The text references research by Leon Holtzhausen, Vasintha Veeran, and Robert Villa regarding accreditation and ethical practice in the United Arab Emirates. It addresses debates raised by scholars like Spano and Koenig concerning the tension between "Western" ethical codes and Middle Eastern worldviews.
Crucially, the chapter highlights the theoretical work of Ibrahim A. Ragab, who proposed the concept of "authentization" (Ta'seel) to replace "indigenization." Derived from the Arabic root meaning to seek direction from one's roots and restore originality, Ta'seel defines a process where social work aligns with a nation's cultural, social, and spiritual identity while critically absorbing relevant contributions from international science. Ragab argues that social work from an Islamic perspective operates as an open system—preserving its internal identity ("Pattern Maintenance") while maintaining permeable boundaries to adapt to global standards ("Adaptation"). Ragab outlines three ways Islamic heritage enriches social work: providing a general theory of human behavior in the social environment, offering a non-reductionist theory of psychosocial problem causation, and supplying potent motivational techniques for client coping.
Section 5: Chapter Two: Social work in Muslim world: principles, methods and directions
Chapter Two examines the practical implementation, operational methods, and social policy directions that characterize social work across the Muslim world. The chapter emphasizes that social assistance in Muslim societies is fundamentally grounded in Islamic faith, Quranic directives, Hadith, and the preservation of cultural heritage (turath).
The chapter details several critical domains of practical intervention:
1. Culturally Sensitive Practice and Communication: Citing Alean Al-Krenawi, John R. Graham, and Abdulaziz Albrithen, the text highlights that communication styles in Arab societies tend to be formal, impersonal, and family-centered. Western therapeutic modalities heavily reliant on individual self-disclosure and direct emotional expression may conflict with local norms regarding family honor. Social workers must adapt their communication codes, respecting client privacy while engaging family units and broader community networks.
2. Healthcare and Life-Cycle Interventions: Drawing on Edna Lezotte's practical guidelines, the chapter outlines key religious and cultural considerations across the life cycle:
- Birth: Immediate bathing, whispering the call to prayer into the infant's ear, male circumcision prior to puberty, and equal care for premature infants (at least 130 days gestation).
- Dietary Laws: Strict prohibition of pork and alcohol, and adherence to halal/zabihah slaughter standards.
- End of Life: Family presence for Quranic recitation, facing Mecca during final prayer and post-mortem body preparation, prohibition of cremation, and community support.
- Reproductive Health and Women's Care: Permission for contraception under Islamic law alongside prohibitions on abortion among conservative scholars, requirements for spousal involvement in family planning, preference for female medical staff, and exemption of women from formal prayer during post-partum and menstrual cleansing periods.
3. Family Welfare and Domestic Violence Prevention: The chapter discusses the central role of the extended family (hamula) and patriarchal kinship structures. It asserts that Islam views gender relations through mutuality, compassion, and justice (citing Quran 4:1). The text details legal rights granted to women under Islamic law, including equal consent in marriage, divorce mechanisms (Talaq for men, Khula for women), child custody rights, and independent financial rights (Dhima Malia). Furthermore, it reviews regional campaigns against domestic violence and honor killings, citing government and NGO initiatives in Jordan (such as the Department of Family and Child Protection and shelters), Yemen, Saudi Arabia, and Tunisia.
4. Philanthropic Frameworks: The text details the dual system of Islamic social safety nets:
- Zakat: Formal, institutionalized, obligatory almsgiving acting as a vertical redistribution mechanism and a pillar of Islam aimed at poverty eradication and wealth purification.
- Sadaqa: Informal, voluntary, horizontal charity operating through personalized aid, mosque funds, and self-help groups.
- Institutional Mechanisms: Utilization of waqf (charitable endowments) and Islamic microfinance to achieve general social welfare (maslaha), as highlighted in research by Holger Weiss.
5. Refugee Protection (Hijrah): Based on Islamic migration law, host communities are religiously obligated to provide sanctuary and protection to asylum-seekers, offering a broader, rights-based definition of refugee status than many modern statutory frameworks.
6. Alternative Child Care and Kafala: The text explores child welfare models that prioritize extended family care over institutionalization. It highlights practices such as evlatlık in Turkey, Dar Zayed for Family Care in the UAE, and Jordan's legal framework for alternative foster families (Usrah al-Badillah / al-usrah al-hadhinah) governed by the Juvenile Law of 1968 and Child Protection Rules of 1972.
The chapter concludes with empirical findings from the author's content analysis of 30 Muslim NGO websites in the USA and Turkey (conducted March–April 2022). Table 1 ranks primary work directions: Donations/Iftaar/Scholarships (26.7%), Financial Aid/Zakat (16.7%), Youth Aid (13.5%), Women's Empowerment (6.7%), Sadaqa (6.7%), and various community development and disaster relief programs (3.3% each). Table 2 categorizes project implementation methods: Family Meetings/Parenting Programs (23.3%), Grant-writing/Fundraising (21.0%), Conferences/Seminars (16.7%), Counseling (13.3%), Outreach/Street Work (10.0%), Charity Events (10.0%), and Financial/Scholarship Support (3.3%).
1. Culturally Sensitive Practice and Communication: Citing Alean Al-Krenawi, John R. Graham, and Abdulaziz Albrithen, the text highlights that communication styles in Arab societies tend to be formal, impersonal, and family-centered. Western therapeutic modalities heavily reliant on individual self-disclosure and direct emotional expression may conflict with local norms regarding family honor. Social workers must adapt their communication codes, respecting client privacy while engaging family units and broader community networks.
2. Healthcare and Life-Cycle Interventions: Drawing on Edna Lezotte's practical guidelines, the chapter outlines key religious and cultural considerations across the life cycle:
- Birth: Immediate bathing, whispering the call to prayer into the infant's ear, male circumcision prior to puberty, and equal care for premature infants (at least 130 days gestation).
- Dietary Laws: Strict prohibition of pork and alcohol, and adherence to halal/zabihah slaughter standards.
- End of Life: Family presence for Quranic recitation, facing Mecca during final prayer and post-mortem body preparation, prohibition of cremation, and community support.
- Reproductive Health and Women's Care: Permission for contraception under Islamic law alongside prohibitions on abortion among conservative scholars, requirements for spousal involvement in family planning, preference for female medical staff, and exemption of women from formal prayer during post-partum and menstrual cleansing periods.
3. Family Welfare and Domestic Violence Prevention: The chapter discusses the central role of the extended family (hamula) and patriarchal kinship structures. It asserts that Islam views gender relations through mutuality, compassion, and justice (citing Quran 4:1). The text details legal rights granted to women under Islamic law, including equal consent in marriage, divorce mechanisms (Talaq for men, Khula for women), child custody rights, and independent financial rights (Dhima Malia). Furthermore, it reviews regional campaigns against domestic violence and honor killings, citing government and NGO initiatives in Jordan (such as the Department of Family and Child Protection and shelters), Yemen, Saudi Arabia, and Tunisia.
4. Philanthropic Frameworks: The text details the dual system of Islamic social safety nets:
- Zakat: Formal, institutionalized, obligatory almsgiving acting as a vertical redistribution mechanism and a pillar of Islam aimed at poverty eradication and wealth purification.
- Sadaqa: Informal, voluntary, horizontal charity operating through personalized aid, mosque funds, and self-help groups.
- Institutional Mechanisms: Utilization of waqf (charitable endowments) and Islamic microfinance to achieve general social welfare (maslaha), as highlighted in research by Holger Weiss.
5. Refugee Protection (Hijrah): Based on Islamic migration law, host communities are religiously obligated to provide sanctuary and protection to asylum-seekers, offering a broader, rights-based definition of refugee status than many modern statutory frameworks.
6. Alternative Child Care and Kafala: The text explores child welfare models that prioritize extended family care over institutionalization. It highlights practices such as evlatlık in Turkey, Dar Zayed for Family Care in the UAE, and Jordan's legal framework for alternative foster families (Usrah al-Badillah / al-usrah al-hadhinah) governed by the Juvenile Law of 1968 and Child Protection Rules of 1972.
The chapter concludes with empirical findings from the author's content analysis of 30 Muslim NGO websites in the USA and Turkey (conducted March–April 2022). Table 1 ranks primary work directions: Donations/Iftaar/Scholarships (26.7%), Financial Aid/Zakat (16.7%), Youth Aid (13.5%), Women's Empowerment (6.7%), Sadaqa (6.7%), and various community development and disaster relief programs (3.3% each). Table 2 categorizes project implementation methods: Family Meetings/Parenting Programs (23.3%), Grant-writing/Fundraising (21.0%), Conferences/Seminars (16.7%), Counseling (13.3%), Outreach/Street Work (10.0%), Charity Events (10.0%), and Financial/Scholarship Support (3.3%).
Section 6: Conclusions
The Conclusions section synthesizes the major theoretical insights and empirical findings presented throughout the research paper, organizing them into seven primary statements:
1. Spiritual and Cultural Foundations: Social work in Muslim countries is deeply rooted in Islamic spirituality, cultural heritage, and religious values, which provide both moral motivation and structural guidance for social assistance.
2. Alignment with Global Ethical Standards: While rooted in religious tradition, social work from an Islamic perspective correlates effectively with international ethical codes (such as the NASW Code of Ethics), technical methods, and professional standards applied worldwide.
3. Core Focus Areas: Muslim social organizations, public services, and NGOs concentrate their primary efforts on delivering social aid and protection to vulnerable populations, empowering women, enhancing education, promoting social cohesion, and fostering active social dialogue and partnerships.
4. Agent of Social Change: Islamic social work possesses substantial potential to serve as an active driver of progressive social transformation within local and international communities.
5. Importance of Social Adaptation: In contemporary social work, social adaptation represents a primary methodology, closely interconnected with lifelong learning and continuous capacity building.
6. Risk of Neglecting Social Prevention: Failure to prioritize the social prevention of deviant behavior can lead to heightened social tension and increased crime rates within communities.
7. Support for Displaced Populations: Establishing dedicated vocational training and support centers for migrants and internally displaced persons is essential to prevent unemployment, economic marginalization, and professional degradation.
In summary, the conclusions reaffirm that integrating Islamic traditions with modern social work methodologies creates a robust framework for delivering culturally sensitive, ethically sound, and practical social services.
1. Spiritual and Cultural Foundations: Social work in Muslim countries is deeply rooted in Islamic spirituality, cultural heritage, and religious values, which provide both moral motivation and structural guidance for social assistance.
2. Alignment with Global Ethical Standards: While rooted in religious tradition, social work from an Islamic perspective correlates effectively with international ethical codes (such as the NASW Code of Ethics), technical methods, and professional standards applied worldwide.
3. Core Focus Areas: Muslim social organizations, public services, and NGOs concentrate their primary efforts on delivering social aid and protection to vulnerable populations, empowering women, enhancing education, promoting social cohesion, and fostering active social dialogue and partnerships.
4. Agent of Social Change: Islamic social work possesses substantial potential to serve as an active driver of progressive social transformation within local and international communities.
5. Importance of Social Adaptation: In contemporary social work, social adaptation represents a primary methodology, closely interconnected with lifelong learning and continuous capacity building.
6. Risk of Neglecting Social Prevention: Failure to prioritize the social prevention of deviant behavior can lead to heightened social tension and increased crime rates within communities.
7. Support for Displaced Populations: Establishing dedicated vocational training and support centers for migrants and internally displaced persons is essential to prevent unemployment, economic marginalization, and professional degradation.
In summary, the conclusions reaffirm that integrating Islamic traditions with modern social work methodologies creates a robust framework for delivering culturally sensitive, ethically sound, and practical social services.
Section 7: References
The References section contains a complete, numbered bibliography of twenty academic sources cited across the document. These references reflect a diverse range of scholarly literature, institutional reports, legal codes, and online databases pertinent to Islamic social work and policy:
1. The pursuit of justice and compassion: becoming of Muslim social worker (Altmuslimah article on Muslim social workers).
2. Altaf Husain, Islam and Social Work (Oxford Research Encyclopedia of Social Work).
3. Abdulaziz Albrithen, Social Work Education in the Arab Countries (The Indian Journal of Social Work, 2012).
4. Ibrahim A. Ragab, The Islamic perspective on social work: A conceptual framework (International Social Work).
5. Elif Gökçearslan Çifci, Social work profession and social work education in Turkey (Procedia - Social and Behavioral Sciences, 2009).
6. Leon Holtzhausen, Vasintha Veeran, & Robert Villa, “Getting it Right for Social Work in the Arab World” - A Different Approach to Accrediting Social Work in the United Arab Emirates (INQAAHE paper).
7. Egbert Harmsen, Islam, civil society and social work: Muslim Voluntary Welfare Associations in Jordan between Patronage and Empowerment (Amsterdam University Press dissertation, 2008).
8. Islamic Social Work Practice: Experiences of Muslim Activities in Asia (Asian Center for Social Work Research, Shukutoku University, 2016).
9. Abdullahi Barise, Social Work with Muslims: Insights from the Teachings of Islam (Critical Social Work).
10. Alean Al-Krenawi & John R. Graham, Culturally Sensitive Social Work Practice with Arab Clients in Mental Health Settings (Health & Social Work).
11. Abdulaziz Albrithen, Social Work Education in the Arab Countries (re-referenced citation).
12. Edna Lezotte, Spirituality and Social Work (Course manual/textbook).
13. UNHCR Report, Islam and refugees (High Commissioner's Dialogue on Faith and Protection, December 2012).
14. Holger Weiss, Muslim NGOs, Zakat and the Provision of Social Welfare in Sub-Saharan Africa: An Introduction (Springer Publishing).
15. Dr. Sören Hoyer, Muslim Social Welfare in Europe: Variety of social services and public funding in Austria and the Netherlands.
16. Salma Elkadi Abugideiri, A Perspective on Domestic Violence in the Muslim Community (FaithTrust Institute).
17. Mohammed Baobaid, Access to Women Abuse Services by Arab-Speaking Muslim Women in London, Ontario (Centre for Research & Education on Arms & Violence Against Women).
18. Karen Smith Rotabi, Nicole F. Bromfield, Justin Lee, & Taghreed Abu Sarhan, The Care of Orphaned and Vulnerable Children in Islam: Exploring Kafala with Muslim Social Work Practice with Unaccompanied Refugee Minors in the United States (Human Rights and Social Work, Springer, 2017).
19. Hady Amr, Katherine Marshall, & Dalia Mogahed, Human Development in the Muslim World (Doha Discussion Papers, 2008).
20. Holger Weiss, Social welfare in Muslim societies in Africa (Nordic Africa Institute, Sweden, 2002).
This comprehensive reference list validates the empirical, theoretical, and institutional data cited throughout the paper.
1. The pursuit of justice and compassion: becoming of Muslim social worker (Altmuslimah article on Muslim social workers).
2. Altaf Husain, Islam and Social Work (Oxford Research Encyclopedia of Social Work).
3. Abdulaziz Albrithen, Social Work Education in the Arab Countries (The Indian Journal of Social Work, 2012).
4. Ibrahim A. Ragab, The Islamic perspective on social work: A conceptual framework (International Social Work).
5. Elif Gökçearslan Çifci, Social work profession and social work education in Turkey (Procedia - Social and Behavioral Sciences, 2009).
6. Leon Holtzhausen, Vasintha Veeran, & Robert Villa, “Getting it Right for Social Work in the Arab World” - A Different Approach to Accrediting Social Work in the United Arab Emirates (INQAAHE paper).
7. Egbert Harmsen, Islam, civil society and social work: Muslim Voluntary Welfare Associations in Jordan between Patronage and Empowerment (Amsterdam University Press dissertation, 2008).
8. Islamic Social Work Practice: Experiences of Muslim Activities in Asia (Asian Center for Social Work Research, Shukutoku University, 2016).
9. Abdullahi Barise, Social Work with Muslims: Insights from the Teachings of Islam (Critical Social Work).
10. Alean Al-Krenawi & John R. Graham, Culturally Sensitive Social Work Practice with Arab Clients in Mental Health Settings (Health & Social Work).
11. Abdulaziz Albrithen, Social Work Education in the Arab Countries (re-referenced citation).
12. Edna Lezotte, Spirituality and Social Work (Course manual/textbook).
13. UNHCR Report, Islam and refugees (High Commissioner's Dialogue on Faith and Protection, December 2012).
14. Holger Weiss, Muslim NGOs, Zakat and the Provision of Social Welfare in Sub-Saharan Africa: An Introduction (Springer Publishing).
15. Dr. Sören Hoyer, Muslim Social Welfare in Europe: Variety of social services and public funding in Austria and the Netherlands.
16. Salma Elkadi Abugideiri, A Perspective on Domestic Violence in the Muslim Community (FaithTrust Institute).
17. Mohammed Baobaid, Access to Women Abuse Services by Arab-Speaking Muslim Women in London, Ontario (Centre for Research & Education on Arms & Violence Against Women).
18. Karen Smith Rotabi, Nicole F. Bromfield, Justin Lee, & Taghreed Abu Sarhan, The Care of Orphaned and Vulnerable Children in Islam: Exploring Kafala with Muslim Social Work Practice with Unaccompanied Refugee Minors in the United States (Human Rights and Social Work, Springer, 2017).
19. Hady Amr, Katherine Marshall, & Dalia Mogahed, Human Development in the Muslim World (Doha Discussion Papers, 2008).
20. Holger Weiss, Social welfare in Muslim societies in Africa (Nordic Africa Institute, Sweden, 2002).
This comprehensive reference list validates the empirical, theoretical, and institutional data cited throughout the paper.