Dela Alfani, Tengku Chairrani, Ahmad Rusdi Hidayat, Armia

Keadaan Sosial Masyarakat Pada Masa Pandemi Covid 19 Ditinjau Dari Kegiatan Keagamaan Umat Muslim Di Desa Wonosari Kec. Tanjung Morawa Kab. Deli Serdang

Introduction

Keadaan sosial masyarakat pada masa pandemi covid 19 ditinjau dari kegiatan keagamaan umat muslim di desa wonosari kec. Tanjung morawa kab. Deli serdang. Teliti dampak pandemi COVID-19 pada kegiatan keagamaan dan kondisi sosial Muslim di Desa Wonosari, Deli Serdang. Menunjukkan praktik keagamaan terganggu & terbatas.

Abstract

This study aims to explain the impact of the COVID-19 pandemic on the social condition of the community from a religious perspective for Muslims. Methods of Implementation This community service program uses the CBR Community Based Research method. The subjects in this study were all Muslim residents in Wonosari village, Tanjung Morawa district, Kab. Deli Serdang, the object of this research is the Perwiritan Group, and the Koran teacher in the village of Wonosari. Data collection techniques used are observation and interviews. The data analysis technique is qualitative descriptive analysis. Types and sources of data This type of research is descriptive qualitative. The results in this study are based on the results of research conducted in Wonosari village, Tanjung Morawa sub-district, Deli Serdang regency, it can be seen that during the COVID-19 pandemic, the state of  the community from a religious perspective was very disturbed, and very limited, even some of them were completely stopped until now.

Review

The paper addresses a highly pertinent and timely topic: the social impact of the COVID-19 pandemic on community life, specifically viewed through the lens of Muslim religious activities. Focusing on the Muslim community in Wonosari village, Tanjung Morawa, the study aims to provide a localized understanding of how a global crisis disrupted deeply ingrained social and religious practices. The choice of a qualitative, descriptive approach, utilizing observation and interviews, is appropriate for exploring the nuanced experiences and perceptions of a specific community during such an unprecedented period. The study's geographic focus offers a valuable case study for understanding local adaptations and challenges within a specific cultural context. While the abstract outlines the methodology, several aspects require greater clarity and rigor. The mention of "CBR Community Based Research method" alongside "community service program" blurs the line between research and intervention. If it is a CBR project, the abstract should elaborate on the community's involvement in the research process itself. Furthermore, the definition of "subjects" as "all Muslim residents" versus the "object" being "Perwiritan Group, and the Koran teacher" suggests a potential disconnect in sampling strategy; it is unclear if the latter group represents a purposeful sample from the broader subject pool or is the sole focus of data collection. A more precise explanation of participant selection, sample size, and the rationale behind choosing these specific groups would strengthen the methodological claims. The abstract also lacks detail on the specific types of observations and interview protocols employed, which would be crucial for assessing data quality and trustworthiness. The core finding, that the community's religious state was "very disturbed, and very limited, even some of them were completely stopped," is a significant initial observation. However, for a study explicitly linking to "Keadaan Sosial Masyarakat" (Social Condition of Society), the abstract's result section primarily details the *disruption of religious activities* without explicitly elucidating the *social consequences* of these disruptions. The full paper would benefit from a more detailed exploration of *how* these religious limitations translated into changes in social cohesion, community support networks, mental well-being, or other aspects of social life. It should elaborate on the specific types of activities affected, the duration of these disruptions, and any coping mechanisms or alternative forms of religious and social engagement that emerged. Overall, this paper offers a relevant and interesting case study, but the abstract indicates a need for deeper analytical connections between religious changes and broader social conditions, as well as a more detailed and consistent explanation of its methodological execution.

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