<p>Penyakit tidak menular, seperti hipertensi menjadi ancaman bagi masyarakat di negara berkembang. Penyakit hipertensi menjadi penyebab kematian, disebut <em>silent</em><em> killer</em><em>.</em> Penyakit ini menjadi tantangan masalah kesehatan secara global karena prevalensinya yang tinggi menyebabkan penyakit kardiovaskuler dan penyakit ginjal kronik (Mills <em>et al</em>., 2016). Prevalensi hipertensi di Propinsi Sumatera Utara mencapai 6.7% dari jumlah penduduk di Sumatera Utara, berdasarkan data Badan Litbangkes Kementerian Kesehatan. Ini berarti bahwa jumlah penduduk Sumatera Utara yang menderita hipertensi mencapai 12,42 juta jiwa tersebar di beberapa Kabupaten (Kemenkes, 2013). Kabupaten Karo salah satu jumlah hipertensi yang terbanyak, menyusul kabupaten Deli Serdang. Tahun 2016 jumlah penderita hipertensi di Kabupaten Karo sebesar 12.608 orang, prevalensi ini lebih tinggi pada jenis kelamin perempuan (52%) lelaki (48%), terbesar pada kelompok umur 55 – 59 tahun (Simbolon, 2016).</p><p>Jenis penelitian ini adalah eksploratif dengan menggunakan metode quantitative dengan pendekatan <em>quasi experiment</em>. Pengukuran dilakukan sebelum dan sesudah dilakukan intervensi. Penentuan jumlah sampel dengan cara <em>simple random sampling</em>, dan didapatkan jumlah sampel sebanyak 30 orang. Analisis data menggunakan analisis univariat, dan analisis t-dependen untuk mengetahui perberdaan sebelum dan setelah pelatihan.</p><p>Hasil penelitian ini, bahwa prevalensi hipertensi sebelum dan setelah dilakukan intervensi senam antistroke mengalami penurunan. Dimana sebelum diberikan intervensi tekanan darah responden di atas 180/100 mmHg, namun setelah diberi intervensi rata-rata tekanan darah responden berada pada angka 140/85 mmHg. Keluhan subjektif yang dirasakan responden sebelun dan setelah diberikan intervensi senam anti stroke mengalami perubahan. Semula keluhan berada pada tingkat berat dan sedang, seteleh diintervensi keluhan berada pada tingkat sedang dan ringan.</p>Kata Kunci: hipertensi, senam, antistroke, lansia, keluhan
The concept of Islam Nusantara, which is defined as Islam that accommodates the customs and culture of the (Indonesian) Archipelago, has been rejected by the West Sumatera branch of Indonesian Ulema Council (MUI). Meanwhile, other groups in West Sumatera support the Islam Nusantara concept. This article explains the pros and cons of Islam Nusantara among religious leaders in West Sumatera in the context of social media activities. Ulemas rejected Islam Nusantara in West Sumatera based on the perspective that Islam as a religion has reached peak perfection, adding the word Nusantara is, thus, unnecessary. Other religious leaders in West Sumatera have embraced Islam Nusantara based on the view that in terms of customs in Minangkabau, the principle of Adaik Bersandi Syarak, Syarak Bersandi Kitabullah is followed. This is a field study employing the qualitative method of approach. Data were obtained via in-depth interviews with four West Sumatran religious figures (ulemas) and subsequently analyzed in an interpretative and descriptive manner. The findings in this study show that the ulemas’ rejection of Islam Nusantara via Facebook indicates a shift in the definition of ulemas as religious leaders to that of opinion makers. This is a new finding that has never been studied before as it places the pros and cons of Islam Nusantara within the context of virtual culture. Consequently, this study has implications on the definition of ulemas as religious leaders overlapping with their part as opinion makers and opinion leaders in the current era of new media.Gagasan Islam Nusantara sebagai Islam yang mengakomodir adat dan budaya Nusantara ditolak kehadirannya oleh Majelis Ulama Indonesia wilayah Sumatera Barat. Sementara itu terdapat kelompok lain yang mendukung gagasan Islam Nusantara di Sumatera Barat. Artikel ini menjelaskan pro dan kontra di antara pemuka agama tentang Islam Nusantara di Sumatera Barat dalam konteks aktivitas di media sosial. Islam Nusantara di tolak oleh Ulama di Sumatera Barat didasari oleh pandangan umum bahwa Islam sebagai agama telah mencapai sempurna, sehingga tidak diperlukan penambahan kata Nusantara. Sedangkan pemuka agama lainnya menerima Islam Nusantara di Sumatera Barat karena didasari oleh pandangan umum bahwa adat di Minangkabau Sumatera Barat berpegang pada prinsip Adaik Bersandi Syarak, Syarak Bersandi Kitabullah. Data penelitian dikumpulkan melalui wawancara mendalam terhadap empat pemuka agama (ulama) di Sumatera Barat. Temuan penelitian ini menunjukkan bahwa aktivitas ulama yang menolak Islam Nusantara melalui facebook menggambarkan pergeseran makna Ulama dari religius leader ke opinion maker. Namun pergeseran tersebut justru mengokohkan ulama sebagai pemilik otoritas keagamaan. Temuan ini dapat berimplikasi pada terminologi ulama sebagai religius leader pada era media baru akan berhimpitan dengan terminologi opinion maker dan opinion leader sebagai terminologi baru pada era media baru.
The article discusses the perspectives of Minangkabau ulemas in West Sumatra concerning the ruling for husbands incapable of providing a living for their wife as a result of the COVID-19 pandemic. In West Sumatra, some husbands were unable to provide sustenance to their wife because they were dismissed from their employment due to the COVID-19 pandemic. The study findings are highly specific as Minangkabau customs and culture are grounded on a matrilineal system, yet they remain to be based on Islamic sharia. The research data were acquired by in-depth interviews with three influential ulemas in West Sumatra and a prominent customary figure who is the Chair of the Minangkabau Adat Council. The study found that according to the Minangkabau customary and cultural perspective, husbands are duty-bound to earn a living outside their home while their wife remains at home. Such spousal relationship has an impact on the wife’s acceptance of the husband who became jobless since they were dismissed on account of the pandemic. A condition wherein wives can accept being married to a husband incapable of providing a living on account of the COVID-19 outbreak does not become a legal issue. Accordingly, the study will have implications on the formation of new categories concerning the husband’s obligation to provide sustenance to his wife during a state of emergency.
This article examines the issue of jarīmah ta'zīr as one of the dimensions of Islamic criminal law which has flexibility in its application.In contrast to ḥudūd and qisāṣ whose rules are very clear and detailed in the Qur'an, ta'zīr is not set clearly in the Qur'an. Therefore, the ijtihad of a ruleror judge to determine the type of crime and jarimah that can be punished (ta'zīr) and the type and form of punishment is really important. The flexibility of ta'zīr allows to accommodate the complex form of crime suchas gratification, corruption, sexual harassment, drugs, and pornography.But ta'zīr also opens the opportunity for the tyranny of the government inpunishing a person. This article offers the need for ta'zīr by making qanun like in Aceh. DOI: 10.15408/ajis.v17i1.6223
North Sumatera Islam is often left out of Nusantara Islāmic studies. North Sumatera has not become a serious concern of the reviewers of the Islāmic history of the archipelago due to several things. First, North Sumatera Islam is understood as a continuation of Aceh Islam. Secondly, it could be that there is a suspicion that North Sumatera has been identified as a Christian territory from the beginning, although this argument is not strong. This study aims to find out about the communication between fellow scholars in developing science in North Sumatera. Then researchers will look at the role of educational institutions in the development of Islam in North Sumatera. The method used in this research is descriptive qualitative research, which aims to understand social problems, events, the role of interaction, and community groups. The qualitative approach is used by focusing on the social conditions surrounding the existence of the Ulama, who lived in his day, which became the basis in compiling the historical events of the ulama network in the development of Islam in North Sumatera in the XX century. The results of this study are; first, the scientific network among fellow North Sumatera scholars is very good; it shows from the shape of the education system. This can be seen in connection with his teachers in the Middle East. Secondly, the role of Islāmic boarding schools Musthafawiyah and Maktab Islamiyah is very important, including as a producer of scholars in North Sumatera and a center for the study and development of Islamic Law studies in the midst of society.
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