Jurnal Tarbiyatuna
Vol. 14 No. 1 (2023) pp. 16-25
pISSN: 2085-0889 | eISSN: 2579-4981
Journal Homepage: https://journal.unimma.ac.id/index.php/tarbiyatuna

16

The Role of Muhammadiyah Organizations for Social Pathology
in Makassar City

Risfaisal
1*
, Abdul Azis Muslimin
2

1
Universitas Muhammadiyah Makassar, Makassar, Indonesia
*email: [email protected]

DOI:https://doi.org/10.31603/tarbiyatuna.v14i1.9019
ABSTRACT
Article
Info:
Submitted:
18/04/2023
Revised:
19/06/2023
Published:
30/06/2023
The Industrial Revolution 4.0 in the current era of modernization, has resulted
in diverse social impacts, both positive and negative. The negative impacts
involve the emergence of various social pathologies or societal issues related to
culture. The purpose of this research is to understand the role of the
Muhammadiyah Community Organization in addressing the most common
social pathological behavioral issues in the city of Makassar. This research uses
a qualitative method with a phenomenological approach in Makassar city,
involving the leaders of Muhammadiyah branches, Muhammadiyah youth
cadres, and the local community as informants. Primary and secondary data are
used as types and sources of data. Data collection is conducted through
interviews, observations, and documentation. Data analysis involves data
reduction, data presentation, and verification, using source triangulation, time
triangulation, and technique triangulation to ensure data validity. The research
shows that social pathologies continue to occur in the community of Makassar
due to the complexity of the heterogeneous society. The Muhammadiyah
organization plays a significant role in reducing cases of social pathology in
line with their vision and mission as an Islamic movement. This movement also
provides ethical, moral, and akhlakul karimah (virtuous character) guidelines
in the social order of the community. Therefore, the Muhammadiyah social
movement and preaching play a significant role in disseminating modern Islamic
teachings that can be accepted by the people and residents of Makassar city.
Keywords: Community Organizartion; Muhammadiyah; Social Pathology.
ABSTRAK
Revolusi Industri 4.0 di era modernisasi saat ini, telah menimbulkan dampak
sosial yang beragam, baik positif maupun negatif. Dampak negatifnya antara lain
munculnya berbagai patologi sosial atau isu-isu sosial yang berkaitan dengan
budaya. Tujuan dari penelitian ini adalah untuk memahami peran Organisasi
Masyarakat Muhammadiyah dalam mengatasi masalah perilaku patologis sosial
yang paling umum di kota Makassar. Penelitian ini menggunakan metode
kualitatif dengan pendekatan fenomenologis di kota Makassar, dengan
melibatkan pimpinan cabang Muhammadiyah, kader pemuda Muhammadiyah,
dan masyarakat setempat sebagai informan. Data primer dan sekunder
digunakan sebagai jenis dan sumber data. Pengumpulan data dilakukan melalui
wawancara, observasi, dan dokumentasi. Analisis data meliputi reduksi data,
penyajian data, dan verifikasi, menggunakan triangulasi sumber, triangulasi
waktu, dan triangulasi teknik untuk menjamin keabsahan data. Hasil penelitian
menunjukkan bahwa patologi sosial terus terjadi di masyarakat Makassar karena

Jurnal Tarbiyatuna 17
Vol. 14 No. 1 (2023)

kompleksitas masyarakat yang heterogen. Ormas Muhammadiyah berperan
penting dalam mereduksi kasus-kasus patologi sosial sejalan dengan visi dan
misinya sebagai gerakan Islam. Gerakan ini juga memberikan pedoman etika,
moral, dan akhlakul karimah (akhlak mulia) dalam tatanan sosial masyarakat.
Oleh karena itu, gerakan sosial dan dakwah Muhammadiyah berperan penting
dalam menyebarkan ajaran Islam modern yang dapat diterima oleh masyarakat
dan warga kota Makassar.
Kata-kata Kunci: Pengorganisasian Masyarakat; Muhammadiyah; Patologi
Sosial.

1. INTRODUCTION
Humans are multidimensional entities designed for participating in the social life
of their surroundings. Even if it is submerged in the lungs of the times, social life will
continue to operate dynamically and exist (Jørgensen et al., 1992). Humans have a
significant societal function because they have a reasoning mind that allows them to act
rationally and in accordance with what is intended. Everyone has a certain job based on
their social rank. In the context of urban living, social interactions are increasing and
occasionally adopting hazardous courses (Ulfah, 2021).
The rights and obligations of social status are contained within social roles.
Individual conduct in relation to their social standing is driven by roles. shifted social
roles result from varied social standing. The social role is particularly significant because
it has the potential to improve the social order, especially in the surrounding social context
when there are patterns of aberrant conduct that are not in conformity with the prevalent
values and standards (Buckholtz & Marois, 2012). The social transformation will
continue to occur in urban areas. However, people must be prepared for the changes that
occur as a consequence of modernization, since whether they like it or not, every society
will undergo changes, particularly as a result of modernity, which is expanding without
bounds (Ellya Rosana, 2011).
In the current era of modernization or an era called the industrial revolution 4.0,
it has had the impact of social change, both positive and negative (Moghadam, 2003).
Negatively, the impact of social change gave birth to social pathologies or social diseases
related to the culture of society. Social problems, which are also known as social collapse
or social chaos, are one of the old discourses that always appear in the midst of people's
lives as a product of technological progress, industrialization, globalization, and
urbanization. Social problems in question are normal symptoms of society, such as norms,
social groups, social classes, social institutions, social processes, socio-cultural changes,
and their reality (Gafiatulina et al., 2018).
The urgency of the topic in this research is the problem of social pathology (social
diseases) that has affected Indonesia as a heterogeneous multi-ethnic, ethnic, and racial
society, particularly in the large urban area of Makassar. As a result, in order to combat
this social disease, religious organizations is required parts or components that are

18 Jurnal Tarbiyatuna
Vol. 14 No. 1 (2023)

consistent in conquering numerous current challenges from diverse concerns both
domestically and globally. As a result, the goal of this study is to look at social pathologies
(social illnesses) in general that are prevalent in Makassar (Fitri Yani & Muhammad
Ihsan, 2020).
The authenticity of this research is based on the findings of prior research, namely
Ulva Fajriani, which stated that city growth cannot be divorced from social concerns.
Stress, increasing crime, unemployment, juvenile delinquency, and prostitution are
examples of pathology (social illnesses) that impact teenagers (Ulfah Fajriani, 2019).
According to the researcher, the growth of the city's environment of life would
undoubtedly have a substantial impact on the occurrence of social pathology (social
diseases) in urban areas. Urban communities with a significant migrant population have
increased economic mobility and the rigors of city life in satisfying their daily demands.
Furthermore, according to Subur's study, the function of Islamic religious
education in teenagers is critical since numerous changes occur at this age. Teenagers will
fall into a social milieu or a life that is not in conformity with the direction of Islamic
teachings if they do not have a tight hold. (Subur, 2016). Islamic religious education for
a teenager is a guide, controller and regulator of all his behavior, because only religion
can control and direct youth to a good path. The existence of religious education for
adolescents is expected to be able to minimize social pathology due to the social
environment which sometimes experiences negative ego clashes.
Therefore, researchers provide accentuation or research strengthening in looking
at different aspects from the side of how the role of Muhammadiyah organizations in
influencing and minimizing social pathological behavior in the city of Makassar. The
researcher wants to look at this problem in a sociological and organizational review of
Muhammadiyah which provides a separate point of view descriptively. The indicators
that the researcher wants to achieve with the aim of providing an overview of the social
pathology that is rife in the city of Makassar and what is the role of the Muhammadiyah
organization in seeing this problem as an Islamic da'wah movement and an organization
that can be said to be the oldest in Indonesia.
The Muhammadiyah organization was chosen because it is a consistent social
movement and da'wah organization that plays a social role locally to globally in
conveying amar ma'ruf nahi munkar through da'wah that is not only verbally but also with
practice in various fields such as religion, education, and social health that is accompanied
by charity Muhammadiyah. The Muhammadiyah organization in Makassar is rapidly
growing, both in terms of the quality of human resources and the number of
Muhammadiyah Charity Businesses (AUM).
Social disease, such as juvenile delinquency, prostitution, and crime, affects many
civilizations, both developed and emerging, particularly in Makassar. As a result, it is
critical to emphasize problem solutions while presenting the problem of social diseases.

Jurnal Tarbiyatuna 19
Vol. 14 No. 1 (2023)

This research aims at how "The Role of Muhammadiyah Community Organizations
Against Social Pathology in Makassar City" works. Researchers want for pathology to
show problems like as adolescent misbehavior, prostitution, brawls, and so on.

2. METHOD
This research uses qualitative research methods with descriptive. Qualitative
research is a process of understanding social problems based on different methodologies.
In this case, the researcher will compile a complex picture, analyze word for word and
compile research results in a fair/according to the facts in the field (Creswell & Poth,
2016).
A phenomenological technique is utilized in qualitative descriptive research. The
phenomenological technique is used by researchers because they wish to see and hear
closer and more complete explanations and personalized knowledge of their experiences.
The purpose of this research is to acquire an in-depth description and knowledge of the
Muhammadiyah Community Organization's Role in Social Pathology in Makassar City.
This researcher uses a qualitative descriptive research strategy to accomplish this purpose.
Qualitative research seeks to comprehend the phenomena encountered by study subjects.
This phenomenon may be witnessed in the persons engaged in seeing the actuality of
these new events through their behavior, perception, motivation, and actions.
This research was conducted in the city of Makassar, with the focus of research
namely the Muhammadiyah organization and the Tamalate sub-district community, with
the consideration; the Muhammadiyah organization is a tajdid movement that plays a role
in the amar ma'ruf nahi munkar movement, especially in minimizing social pathology or
deviant behavior in the city of Makassar. Makassar City can be said to be a large and
densely populated metropolitan city and automatically many things happen regarding
social pathology (social diseases).
Sources of data consist of field research, which is supported by data library
research. Data sources were obtained from: Primary data namely: Documents related to
the Muhammadiyah Association, and Muhammadiyah Association figures. While
secondary data is obtained from: Libraries, government agencies, and individuals who
are considered to know and understand the actual situation.
The data analysis technique is descriptive analysis, interpretive, namely by
describing and calculating the role of the Muhammadiyah organization in social
pathology behavior (deviant behavior) in the city of Makassar, then interpretation is
carried out (Marsden, 1975). Research results achieved as contributions of thought that
can be recommended, both theoretically and practically.


3. RESULTS AND DISCUSSION

20 Jurnal Tarbiyatuna
Vol. 14 No. 1 (2023)

a. Existence of the Muhammadiyah organization in Makassar City
Muhammadiyah is derived from two Arabic words, namely Muhammad and iyah.
Muhammad himself is taken from the name of the Prophet Muhammad SAW, while the
word "iyah" means His-follower. So, Muhammadiyah can be interpreted as the people of
Muhammad SAW or followers of Muhammad SAW. Whereas Muhammadiyah in its
meaning is an Islamic organization, with the missionary movement Amar Ma'ruf Nahi
Mungkar, namely a movement that calls for good and prevents evil, which is based on
the Al-Qur'an and Al-Hadith. KH Ahmad Dahlan in establishing the Muhammadiyah
organization had noble ideals and goals as stated in the articles of association of
Muhammadiyah article one: Muhammadiyah is a movement and Islamic propagation of
Amal Ma'ruf Nahi Mungkar which is based on Islamic law and originates from the Al-
Qur'an and Hadith. It is clear that Muhammadiyah is an Islamic movement that definitely
upholds Islam in Indonesia with its renewal thoughts whose objectives are clearly stated
in its articles of association which read: upholding the Islamic religion torealized Islamic
society (Lenggono, 2018).
The Muhammadiyah community organization is the oldest organization (founded
on May 2, 1932), and is experienced in every vision and content it conveys, especially in
the amar ma'ruf nahi mungkar movement. Muhammadiyah is the largest Islamic
organization in Indonesia and in the world that remains consistent in carrying out the
da'wah movement modern and Islamic da'wah. The Muhammadiyah organization does
not only focus on the Islamic da'wah movement but other aspects such as politics,
economics, health, social, and so on. The role of Muhammadiyah in the present context
is as a progressive Islamic movement. The concept of progressive Islam in this modern
era is a response to the existing phenomenon of globalization, especially culture, both in
the form of Arabization and Westernization.
Muhammadiyah's presence in Makassar began in 1924, with the arrival of
Mansyur Al-Yamani. Al-Yamani was a Surabaya-based batik seller who built a business
on Passar Straat, now Jalan Nusantara Makassar. In its development, Muhammadiyah
then formed branches in Makassar City such as Makassar, Bontoala, Pisang, Mamajang,
Mariso Laribangi, Jongayya, Bara-Barayya, Mimbar, Ujung Tana', Tallo, Laying-
Paragliding, Karunrung, New Tallo, Panakkukang, Sambung Java, Maccini, Manggala,
Biring Kanaya and Minasaupa. On this premise, the people of Makassar City responded
positively to Muhammadiyah Makassar City. This is inextricably linked to
Muhammadiyah Makassar City's responsibility in developing Muslim human beings who
have noble characters, are capable, have faith, and are beneficial to society. Islamic
education is both personal and communal in nature. (Darmawijaya & Abbas, 2014).
Muhammadiyah is an Islamic movement with the purpose of renewal, which can
also imply cleansing, or returning to the authentic teachings of Islam based on the Quran
and Sunnah. Islamic teachings combined with ancestral beliefs in the form of animism

Jurnal Tarbiyatuna 21
Vol. 14 No. 1 (2023)

and dynamism have resulted in religious experiences that diverge from Islamic principles.
This is the major goal of Muhammadiyah in Makassar: to abolish all practices that the
community has followed for a long period.
According to the findings of interviews with the leader of the Muhammadiyah
branch at the da'wah center, with the initials HD Muhammadiyah:
“As Muhammadiyah cadres and regional administrators, we strive to deliver da'wah to
the Makassar community and young in order to prevent societal diseases and aberrant
conduct like as motorcycle gangs, robbery, brawls, and so on. We address the community
or youth through a participative method in the field and da'wah via social media platforms
such as Facebook, Instagram, and WhatsApp”.
In addition, from the results of other interviews, the Muhammadiyah regional
administrator with the initials LK said that:
“The existence of the Muhammadiyah organization in the city of Makassar is growing
rapidly, especially in the fields of education, health, da'wah, and AUM (Muhammadiyah
Charity). This happened because of the collaboration between Muhammadiyah regional
leaders and Muhammadiyah central leadership, the collaboration was so solid”
Theoretical analysis according to researchers in this study is social action theory
according to Max Weber. Weber differentiates human social actions into four types,
Actions of Instrumental Rationality (Zwerk Rational), in his research the role of the
Muhammadiyah organization is considered as a tool/instrument in carrying out Islamic
preaching enlightenment. Value Rational Action (Werk Rational), in running the
Muhammadiyah organization there are ideal and intellectual values obtained in carrying
out Islamic da'wah missions. Affectual Action, this affective action is the key to success
in running the organization properly because it is supported by the emotional attitude
between one cadre and another cadre. Traditional Action, this action is not through
rational thinking. Because this action takes place spontaneously without going through
thought, planning and consideration. In running the Muhammadiyah organization, it
sometimes encounters obstacles in the field in carrying out cadres, for example when
carrying materials, they only bring markers and when they are in remote places, they only
use makeshift equipment to carry out activities.
b. Peran atau Strategi Ormas Muhammadiyah Melawan Patologi Sosial di Kota
Makassar
The Muhammadiyah organization in Makassar is fairly extensive, as indicated by
the several Muhammadiyah Charities (AUM) that exist, especially the education, health,
tabligh, and economic sectors, nurturing multiple independent groups. Apart from AUM,
there are several Muhammadiyah cadres and supporters in various branches,
demonstrating that the Muhammadiyah organization has grown to be fairly strong and
prominent in Makassar.
Muhammadiyah's entry into South Sulawesi began in Makassar City, specifically
the Muhammadiyah Makassar Branch, which was officially established on July 2, 1926,

22 Jurnal Tarbiyatuna
Vol. 14 No. 1 (2023)

as the first branch outside Java and Sumatra, and was the forerunner to the formation of
Muhammadiyah South Sulawesi, which was brought by a batik trader of Arab descent
from Sumenep (Madura) by Mansyur Yamani.
The dynamics of tajdid growth of the Muhammadiyah da'wah movement in South
Sulawesi may be observed from three perspectives: Tajdid Gait, Tajdid Agenda, and
Institutional Tajdid. The advancement of tajdid, the purification of Islamic knowledge,
the renewal of the nature of thinking toward development, the establishment of a
contemporary Islamic education system, the Al-Ma'un movement, and the Helpers for
People's Welfare.
Teenagers begin to know numerous people with diverse personalities over the
school year. They also begin to learn about associations and go through a phase of identity
exploration. Many kids today engage in prostitution, smoking, drug use, gang formation
among peers, fights, and other behaviors. Teenagers' attitudes are occasionally
deteriorating. Bad personalities are ingrained, the guilt of bad behavior starts to fade, and
teens' incorrect self-discovery leads to harmful behavior. Teenagers don't deserve the
blame for this; rather, it is a result of parents' lack of interest, their lack of engagement
with their children, their lack of affection, their lack of knowledge, and many other
factors. Environmental variables can impact the deterioration in teenage personality in
addition to parental errors (Mohammad & Nooraini, 2021).
All actions that violate status, the law, or societal standards are considered to be
acts of juvenile delinquency. Status infractions include leaving the house alone, skipping
class, smoking, consuming alcohol, racing on the street, and similar behaviors. Premarital
sex among teenagers, abortion, and other actions are examples of what is referred to as
deviant conduct from the norm.
Taruna Karang Muhammadiyah is a separate entity within Muhammadiyah that
was established with the same goals as Muhammadiyah, namely creating a resilient
generation for the future. Muhammadiyah youth is one of Muhammadiyah's earliest
autonomous groups and was founded on May 2, 1932. It serves as a forerunner, preserver,
and perfector of Muhammadiyah's fight.
In addition to the Muhammadiyah organization, Islamic religious education plays
a significant role in preparing children for adulthood. Because of the many changes that
occur at this age, teenagers risk falling into social environments or ways of life that are
against Islamic teachings if there isn't a strong parental influence. In order to control and
lead youth to a good route, to calm the spirit of a teenager whose soul is in turmoil, and
to foster and steer him to a path that is blessed by Allah SWT, only religion has the power
to guide, control, and regulate all of a teenager's actions (Subur, 2016).
The role of the Makassar City Muhammadiyah Education and Cadre Work
Program is to help prevent prostitution activities or other forms of juvenile delinquency
that occur in Makassar City, which is in line with the Muhammadiyah youth work

Jurnal Tarbiyatuna 23
Vol. 14 No. 1 (2023)

program, which includes the following: IM3 (Young Mubaligh Muhammadiyah
Instructor) Training, Building a positive community as a recruitment channel for
members, Building a cadre movement, AYAH Cadres (Darul arqam basis), Baitul Arqam
and Da'wah Movement through social media (FB, Instagram, Whatsapp).
The da'wah movement program is one of Muhammadiyah's work initiatives.
However, the da'wah movement must be effective in order for people to accept and grasp
it in a respectful manner without appearing to impose and instruct, based on study
findings. The da'wah approach is an emotional or da'wah method that focuses on
characteristics of the heart and moves the da'wah partners' sentiments and hearts. Give
da'wah partners useful advice, encourage tenderness, or perform excellent community
service. This technique must be complemented with a personal, instructional, offering,
and conversation approach that preachers must employ in Makassar (Cholis, 2022).
One of the informants (the initials SM) from a teenager who had been involved in
juvenile delinquency said that:
“I was involved in a fight with another group because I was influenced by alcohol. In
addition, I was in a period of searching for identity and was influenced by a negative
environment, so I had fights and motorcycle races. However, with the Muhammadiyah
missionary movement that I got through Facebook and WhatsApp, I again felt aware and
called to do positive things and actively joined the Muhammadiyah organization at
school, namely at Unismuh Makassar High School”
Based on the results of research that has been conducted in other areas, in general
there must be strengthening of community character building through cadre activities and
strengthening of the KOKAM (Community Activity Command) in the Penatarsewu
Village area, Tanggulangin District, Sidoarjo Regency. In addition, various activities and
approaches were carried out, namely by starting the community's understanding of what
a community organization is (Zuroidah, 2019). As a result, the function of the youth or
the Muhammadiyah organization in Makassar requires aggressive outreach and the
formation of cadres who are dedicated to the city's young.
Indeed, in current society, it cannot be isolated from social pathology or social
disorders, particularly in Makassar. This happens because of the heterogeneous nature of
society and negative environmental factors. According to Max Weber's theory of social
action, academics perceive two types of social actions that are significant based on the
research studies we conducted: social action that is still instrumental and conventional
social action. Teenagers conduct acts of social pathology (social disease) as a result of
motives for behavior or instruments used to generate social pathology, such as the usage
of sharp items, catapults, bows, and so on. While the conventional action is for them
(adolescents) to engage in social pathology (social disease). While the typical conduct is
that they (adolescents) commit social disorders due to basic notions like parents (Supraja,
2012).

24 Jurnal Tarbiyatuna
Vol. 14 No. 1 (2023)

As a consequence, as a community, parents and teachers must be educated in
religion and knowledge so that their children refrain from participating in activities that
are contrary to religion, particularly social disease. Furthermore, with the presence of a
Muhammadiyah organization in Makassar, it must, of course, receive support from other
ORMAS, Mubaligh, local government, and regional regulations regarding the life of
people in urban areas made by the local government in order to maintain a harmonious
and dignified life. (Syarifudin, 2017).

4. CONCLUSION
Social pathology is a phrase used to describe diseases or conditions relating to
conduct or social interactions that are deviant or do not conform to society's commonly
recognized social standards. Several immigrants arrive, especially in Makassar, where
people's lives are becoming increasingly complex, making living in Makassar even more
congested. As therefore, detrimental social conduct (social diseases) such as juvenile
delinquency, prostitution, brawls, and so on emerges as an unavoidable outcome. The
organization engaged in the field of Islamic da'wah is the Muhammadiyah organization,
which has been influential in minimizing social pathological behavior through the fields
of education and parenting, particularly among the younger generation in Makassar. The
presence or existence of the Muhammadiyah organization in the city of Makassar from
year to year continues to increase the number of Muhammadiyah cadres and the attitude
of loyalty is so high that it gives its own color to the Muhammadiyah organization which
has an advanced and modern Islamic spirit with an impact on the millennial generation.

5. KASIH ACKNOWLEDGEMENTS
We would like to thank the Muhammadiyah Central Leadership Research and
Development Agency for providing funds for research in 2022/2023, allowing this
research to be completed on time.

6. REFERENCES
Buckholtz, J. W., & Marois, R. (2012). The roots of modern justice: cognitive and neural
foundations of social norms and their enforcement. Nature Neuroscience, 15(5),
655–661.
Cholis, N. (2022). Strategi Dakwah Dalam Mengatasi Patologi Sosial Dalam Pengatasan
Penyakit Masyarakat. Jurnal Dakwah Dan Komunikasi, 7(2), 196–210.
https://doi.org/http://dx.doi.org/10.29240/jdk.v7i2.5772
Creswell, J. W., & Poth, C. N. (2016). Qualitative inquiry and research design: Choosing
among five approaches. Sage publications.
Darmawijaya, D., & Abbas, I. (2014). Sejarah Muhammadiyah di Sulawesi Selatan 1926-
1942. Jurnal Lektur Keagama an, 12(2), 465–478.
https://doi.org/https://doi.org/10.31291/jlk.v12i2.44

Jurnal Tarbiyatuna 25
Vol. 14 No. 1 (2023)

Ellya Rosana. (2011). Dosen Fakultas Ushuluddin IAIN Raden Intan Lampung. Jurnal
TAPIS, 7(1), 31–47. https://doi.org/https://doi.org/10.24042/tps.v7i1.1529
Fitri Yani* & Muhammad Ihsan. (2020). The Role of Muhammadiyah Youth
Organization in Preventing Covert Prostitution in Medan Belawan District. Jurnal
Ilmiah Penegakan Hukum, 7(2), 117–125. https://doi.org/10.31289/jiph.v7i2.4163
Gafiatulina, N. K., Rachipa, A., Vorobyev, G. A., Kasyanov, V. V, Chapurko, T. M.,
Pavlenko, I. I., & Samygin, S. (2018). Socio-political changes as a socio-cultural
trauma for the social health of Russian youth. Modern Journal of Language
Teaching Methods, 8(8), 87–93.
Jørgensen, S. E., Patten, B. C., & Straškraba, M. (1992). Ecosystems emerging: toward
an ecology of complex systems in a complex future. Ecological Modelling, 62(1–3),
1–27.
Lenggono, W. (2018). Lembaga Pendidikan Muhammadiyah (Telaah Pemikiran K.H.
Ahmad Dahlan Tentang Pembaharuan Pendidikan Islam di Indonesia). Islamadina :
Jurnal Pemikiran Islam , 19(1), 43 –62.
https://doi.org/10.30595/islamadina.v19i1.2897
Marsden, W. (1975). The history of Sumatra. 3rd. Reprinted: London: Oxford Unversity
Press.
Moghadam, V. M. (2003). Modernizing women: Gender and social change in the Middle
East. Lynne Rienner Publishers.
Mohammad, T., & Nooraini, I. (2021). Routine activity theory and juvenile delinquency:
The roles of peers and family monitoring among Malaysian adolescents. In Children
and Youth Services Review (Vol. 121). Elsevier LTD.
https://doi.org/10.1016/j.childyouth.2020.105795
Subur. (2016). Jurnal Tarbiyatuna, 7(2), 167–185.
Supraja, M. (2012). Alfred Schutz : Rekonstruksi Teori Tindakan Max Weber. Jurnal
Pemikiran Sosiologi, 1(2), 81–90. https://doi.org/10.22146/jps.v1i2.23447
Syarifudin, I. T. (2017). Ismail Tuanani. Jurnal Pusaka, 5(5), 165–185.
https://doi.org/DOI: https://doi.org/10.31969/pusaka.v5i2.178
Ulfah, E. M. (2021). Dinamika Masyarakat Urban (Kajian Perubahan Pola
Keberagamaan dan Sosial-Budaya Masyarakat Urban di Penampungan Tanggul
Rejo Sidoarjo dalam Perspektif Pengembangan Masyarakat). Dirasah, 4(1), 118–
135. https://doi.org/https://doi.org/10.29062/dirasah.v4i1.118
Ulfah Fajriani. (2019). Jurnal Harkat Media Komunikasi Gender, 15(1), 1–9.
https://doi.org/10.15408/harkat.v15i1.13444
Zuroidah, Z. N. (2019). Peran angkatan muda muhammadiyah dalam mengembangkan
karakter masyarakat. Jurnal Civic Hukum , 4(1), 90.
https://doi.org/https://doi.org/10.22219/jch.v4i1.6861


This work is licensed under a Creative Commons Attribution-
NonCommercial 4.0 International License