Panji Putrawan Makalalag
Syarif Hidayatullah State Islamic University Jakarta

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Optimizing ZIS for Social Welfare: Integrating Religious Values, State Policy, and the Role of Social Workers in Indonesia Budi Rahman Hakim; Panji Putrawan Makalalag
Smart Society Vol. 5 No. 1 (2025): Smart Society
Publisher : FOUNDAE (Foundation of Advanced Education)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58524/smartsociety.v5i1.746

Abstract

Despite numerous welfare programs, poverty and inequality persist in Indonesia. Islamic philanthropic instruments such as Zakat, Infaq, and Sadaqah (ZIS) hold great potential to complement state efforts. However, their effectiveness is hindered by fragmented governance, low public trust, and the underutilization of professional social workers. This study aims to conceptualize an integrative model for optimizing ZIS by aligning Islamic values, public policy frameworks, and social work practices. Employing a descriptive qualitative approach through a thematic literature review, this study analyzed academic publications, legal documents, and institutional reports. Findings propose a triadic synergy model comprising Islamic ethical principles, a supportive regulatory environment, and professional social work engagement to enhance inclusive and accountable ZIS governance. The model underscores the importance of distributive justice and sustainable empowerment for marginalized communities. This conceptual framework offers a foundation for developing Islamic social policy and invites empirical validation across diverse regions in Indonesia.
Peran Pesantren dan Surau dalam Dakwah Islam di Indonesia Panji Putrawan Makalalag; Rizky Amalia
Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan Vol. 29 No. 2 (2025): Dakwah: Jurnal Dakwah dan Kemasyarakatan
Publisher : Faculty of Dakwah and Communication, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/b4xrhe73

Abstract

Pesantren and surau are traditional Islamic educational institutions that play an important role in the spread of Islam in Indonesia. Pesantren, which developed extensively in Java, integrate religious education and community development through boarding schools and direct guidance from kyai. During the Walisongo period, pesantren became centers for da'wah, education, and training for Islamic missionaries. Despite facing challenges during the Dutch and Japanese colonial periods, pesantren continued to contribute to education and the struggle for independence. In the modern era, pesantren have adapted to the demands of the times without abandoning traditional values. Surau, which developed in Sumatra, originally functioned as places of Hindu-Buddhist worship. After Islam entered the region, surau transformed into centers of Islamic education and spirituality. Surau played an important role in non-formal education through halaqoh methods, Quranic teaching, book studies, and tarekat practices. These institutions not only spread Islamic teachings but also preserved local cultural values, shaping the religious and civilized character of the Minangkabau people. Through a combination of educational, social, and spiritual functions, pesantren and surau have become important pillars in the development of Islamic society in Indonesia. Both institutions remain relevant in the era of globalization by preserving traditions while innovating to respond to the challenges of the times.    Pesantren dan surau merupakan institusi pendidikan Islam tradisional yang memainkan peran penting dalam penyebaran Islam di Indonesia. Pesantren, yang banyak berkembang di Jawa, mengintegrasikan pendidikan agama dan pengembangan komunitas melalui asrama dan bimbingan langsung oleh kyai. Pada masa Walisongo, pesantren menjadi pusat dakwah, pendidikan, dan pelatihan kader penyebar agama Islam. Meskipun menghadapi tantangan selama penjajahan Belanda dan Jepang, pesantren terus berkontribusi dalam pendidikan dan perjuangan kemerdekaan. Di era modern, pesantren beradaptasi dengan tuntutan zaman tanpa meninggalkan nilai-nilai tradisional. Sedangkan surau, yang berkembang di Sumatera, awalnya berfungsi sebagai tempat ibadah Hindu-Buddha. Setelah Islam masuk, surau bertransformasi menjadi pusat pendidikan dan spiritualitas Islam. Surau memainkan peran penting dalam pendidikan nonformal melalui metode halaqoh, pengajaran Al-Qur'an, kajian kitab, dan praktek tarekat. Institusi ini tidak hanya menyebarkan ajaran Islam tetapi juga melestarikan nilai-nilai budaya lokal, membentuk karakter masyarakat Minangkabau yang religius dan beradab. Melalui kombinasi fungsi-fungsi pendidikan, sosial, dan spiritual, pesantren dan surau telah menjadi pilar penting dalam pengembangan masyarakat Islam di Indonesia. Kedua lembaga ini terus relevan di era globalisasi dengan mempertahankan tradisi sambil berinovasi untuk menjawab tantangan zaman.
Social Welfare and the Role of Sufi Orders in Indonesia: A Systematic Literature Review Budi Rahman Hakim; Ismatu Ropi; Panji Putrawan Makalalag
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 14 No. 2 (2025)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v14i2.29071

Abstract

Study on Indonesian Sufi orders has focused on spirituality, politics, and religious revival, but their role in social welfare is scattered across isolated studies. This article explores how these orders act as welfare providers and transform spiritual ethics into social services. Using PRISMA 2020 guidelines, the review searched databases like Scopus, DOAJ, Garuda, SINTA, and Google Scholar for peer-reviewed articles in English and Indonesian from 2013 to 2024. After removing duplicates, screening titles and abstracts, assessing full texts, and evaluating quality, 18 articles were selected and analyzed through thematic coding and cross-case comparison. Most studies focus on TQN/Inabah and Idrisiyya, with fewer on other Qādiriyya–Naqshbandiyya, Naqshbandiyya, Shādhiliyya, Hizib Nahdlatul Wathan, and hybrid Sufi communities. The studies reveal three main, interconnected welfare mechanisms: care and human development, redistributive and economic support, and community resilience and inclusion. The findings indicate that spiritual-ethical commitments are socially impactful when expressed through relational authority, trust within congregations, organizational routines, and institutional structures. Contribution: This review conceptualises ṭarīqa-based welfare as a socio-spiritual configuration linking spiritual-ethical foundations, relational infrastructure, institutional translation, and multidimensional welfare outcomes, thereby extending the interface between Sufi studies and Islamic social work.