Sys Rev Pharm 2020;11(12):1102-1107

A multifaceted review journal in the field of pharmacy Impact Of Covid-19 Pandemic On The Implementation Of Islamic Al-Tasawabit And Al-Mutaghayyirat Approaches

EWxapheirdt iin,TJohheaFrie, lSdyaohf pIsalwami ic Study Methodology, Sultan Syarif Kasim Riau State Islamic University, Indonesia Corresponding Author: [email protected]

ABSTRACT This study discusses the impact of covid-19 pandemic on the application of Islamic Keywords: Islamic Fiqh, Pandemic Covid-19, Al-Tasawabit, Al- Mutaghayyirat fiqh in worship activities for . Fiqh is a reflective crystallization of mujtahid reasoning on texts (al-nushush al-shari'ah) which are loaded with the Correspondence: contents of space and time. Pandemic covid-19 brings impact to all aspects of Syahpawi human life, including in Islamic Fiqh. Therefore, Islamic fiqh continues to develop Expert in The Field of Islamic Study Methodology, Sultan Syarif Kasim Riau State along with the development of the dynamics of community life and the problems Islamic University, Indonesia of the age that surrounds it. The methodology used in this study is the al-tsawabit *Corresponding author: Syahpawi email-address: [email protected] and al-mutaghayyirat approaches. This paper finds the implementation of Islamic ​ fiqh during the covid-19 pandemic was a moderation of Islamic figh.

INTRODUCTION jurisprudence, including: (Syahpawi et al, 2019; Johari et Yusuf al-Qardhawi discusses in the book "Mustaqbal al- al, 2020), discussed the renewal of the basic legal Ushuliyah al-Islamiyah" entitled "Al-Mustaqbal Litayyar concepts of inheritance, and management of inheritance. al-Washathiyyah" (The Future belongs to moderate Then relating to the co-19 pandemic, written by (Salim Islamic thought) interesting to watch. Because in this al- Lahmiri et al, 2020; Yi-Chang Chou et al, 2020), discusses Qardhawi explained clearly the reasons and the basis of the use of health services and the measurement of his statement. Al-Qardhawi said: "Why will the direction reciprocal information from market expectations and of moderation of have a future? Because all investor fears during the Covid-19 pandemic. phenomena and evidence show that the future of the The urgency of Fiqh al-Tsawabit and al- ummah is in the hands of followers of Islamic moderation MTHuEtaOgRhEaTyIyCiArLatFOUNDATION thinking, because it is these followers who are able to Al-Tsawabit al-tsabit communicate with humans verbally from their time, more open and objective and still hold fast to texts and is a plural form of the word which things that are constant ". (Al-Qardhawi, 1997: 77). means things that are standard, permanent and Yusuf al-Qardhawi's statement above is not an apological permanent. According to the meaning of terminology, n⺒ itio뇸⺒nڦh⺒ edefόiڦdmingtڦcluڦal ᡔde⺒finitionys,ψinϨ⺒ڦstatement to balance two orthodox understandings on there are syev른er ⺒Ž ⺒ڦ ΘϨ른m ڦ뇸⺒ Θ ⺒ڦyath른iby⺒:ᡔ⺒ڦone side and liberal understandings on the other. The stated by al-S ⺒⺒른 ⺒ڦόόΘ 뭘른 ⺒⺒ڦstatement is essentially a statement that confirms that ㄵm έㄵ the true teachings of Islam are teachings that are Al-Tsawabit is qath'i matters which have no room for washathiyah (moderate), even higher than moderate thought after the truth is clear, and there is no room for which is between reality and ideality, which has high . Al-Tsawabit is an intrinsically clear part of the law ideals for the welfare of the people in the world and the and certain things go wrong. hereafter. (MUI Da'wah Commission Team, 2019: 6). al-tsawabit al-mutaghayyirat Moderation of Islamic teachings comes from the texts of (Al-Qurthubi, tt: 115) the Koran and al-Hadith. In the Koran, for example, it is The jurisprudence of and found in Surah al-Baqarah verse 143: "And likewise we has a very important meaning in maintaining the have made you (Muslims), a just and chosen people so realization of benefitaal-mtsoawngabhiut man bael-imngustabgohtahyyrierlaatted that you can be witnesses to (human actions) and that the to matters of worship and in matters of muamalah, Apostle (Muhammad) will be witness to your (deeds) ". fbieqchauasl-editnhe fiqh of and is (al-Baqarah: 143), In one of the traditions it is stated: the most important and inseparable part of the scope of "From Abu Hurairah ra, the Prophet SAW said:" If you ask in general. This jurisprudence is included in of Allah, then ask from Him paradise al-Firdaus because the scope of the meaning of al-hikma which is one of the he is the most middle and most paradise high". (H.R. greatest gifts from Allah for a Muslim and Muslim. (Al- Bukhari: N. 281), In this hadith the Prophet explained Baqarah: 269) This jurisprudence is very important and that surge al-paradise is ausath al-jannah (the most urgent, because it makes a Muslim and Muslim have middle heaven). bashirah, which will prevent him from confusion in facing This moderation of religion is also shown by the nature of and dealing with various probleaml-tssaawnadbictontarnodversaial-l Islamic sharia which is universal (syumuliyah) anadl- missuuteasghthaaytyiarraetvery numerous and rampant todayt.awazun Iflselaxmiblesh(maluihrulni akhu)lslio zthaamtatnhewteaacmhiankgasna)re timeless as in Furthermore, tthaewasufitqhh of the adage "Islam is always relevant in every place" ( al-ghuhluaws the characteristics of tasahul . (Al-Qardhawi, (proportional), (moderate) and avoids the 1998: 10), applies not only to the Muslim community in a attitude of (excessive and extreme) and certain period of time, but to all mankind in cross-times. (simplifying or simplifying). Even this fiqh becomes T11h0e2re are several studies on renewalSysintemIsalatimc iRceviews inurPgheanrtmbaecayuse it becomes one of the foundations and Vol 11, Issue 12, December 2020 Impact Of Covid-19 Pandemic On The Implementation Of Islamic Fiqh Al-Tasawabit And Al-Mutaghayyirat Approaches

mujtahidin Ahlussunnah Waljama'ah foundations in every assessment that is true, correct and been disputed or have the potential to be disputed among fair and proportional to events, people, groups andfioqthhearls-. al-tsawabit frFoirmst, the aTwhilsawfiiqyhatbecomes urgent becafuiqseh iatl-amlsuowbaezcaonmates the circles. More detailed cases thSaetcfoanlldinto the category of basis or very basic foundation in understanding include; the problem of aqidah laws. (priority fiqh) and (fiqh (Salih Fauzan, 2002: 259). , the problem of that weighs and compares valr-itosuaswaboipt tions anald- worship. Worship is the name for all those who are loved maltuetrangahtaivyeysir.at and blessed by Allah SWT from words, actions born in the The application is fiqh of and heart, such as purification, prayer, fasting, zakat, (especially those of al-mutaghayyirat) pilgrimage and other services of dhikr, and wㄵh icha⺒ re agreed upon by Tevheirrdythianl-gmrueqlaatdeddatroatit such as conditions, harmony andڦ les⺒ڦattλenόmtiontoth⺒ e뭘r른u⺒ڦmust pay the in general. Among the rules are as follows: kaifiyat its implementation. (Ibn Taymiyah, 2005: 20). , , which is a number of cases a. (Ijtihadi law does not violate maqashid al-shar'i). Maqashid al-syhairf'zi explained by syara' with very clear and definite abla-sniacfaslly preserves five main (chaisfezs a(pl-r'ainqcliples) namely boundaries so that it does not contain possibilities and preservinghriefzligaiol-nm(hailfz al-din), preserving the sohuilfz( al- territorial issues such as inheritance problems, iddah nasal ), preserving reason ), preserving probleFmosuratnhd kaffarat problems that never change with property ( ) and maintain offspring ( the change in time and place. (Kamaluddin al-Hamam, tt: 35). , Usul al-Muamalat (muamalah points) .eㄵd, dam⺒age will occurڦnor⺒ڦf thefive⺒ is뭘른ig⺒ڦenoᡔneo⺒ڦWόh.( (Al-Amidy, 1402 H: 10). contains general rules that guide the bermuamalah such as trustworthy, just, deliberation, amar makruf nahi (Ijtihadi law Fifth al-qath'iyyat qath'i al-tsubut qath'i al-dilalah munkar, keeping promises, respecting the old and loving dbo.es not violate the texts that are qath'i). Nash the qath'i qath'i qath'i al-tsubut the young and so on. , General (certain here are and . Nash the general cases) a number of deeds are considered is a text that is attributed to its owner qath'i al-dilalah (certain) by syara 'either through texts or ' or (Allah and the Apostle) which includes al-Quran and al- something that is known part of al-din bi al-dharurat al-mut worriedah. The text of the al- which will not accept change or replacement. (Abdul is the text in which it is possible to have one meaning and muhkam al-mufassar Rahman Zaidy, tt: 37) t⺒ermέumsulfiqh is called lafazڦichin⺒th뭘e른 ڦone law, wΘh and . Application of al-Tsawabit and al-Mutaghayyirat Fiqh Ijma' iDnIStChUeSCSoIOviNd-19 Pandemic (Ijtihadi law does not co.nflict with ijma '). is the syar'i proposition after al-Quran and al-hadith, the laws that have been accepted Approximately four months we have been hit by the are the law of the qath'i who are obliged to do charity existence of a covid-19 pandemic that not only has an with them and are forbidden to set them aside as impact on socio-economic problems, but also has an stipulated by jumhur ulama such as in matters of worship, impact on the issue of worship, where everyone must ,edleέvemls,the problem of adultery carry out social distancing or phisycal distancing⺒ڦpredete⺒rm뭘i른nڦcasestheόϨ and so on. (Al-Ghazli, tt: 124) avoiding crowds and crowds and various Another health (Ijtihadi law must not protocol for one purpose and purpose is to spread the vdi.olate ). Qiyas is a source of law after ijma’ which is corona virus. Falisrost a hujjah sayla-trs’ai.wTahbeitrules aubshouvle become signs that For Muslims, the obligation to worship is a basic qmaudshtabyeafoal-lomwuetadgbhyaypyaiyriantg attention to several things: obligation that must be carried out under any , making and matters - and not circumstanhcifezs aaln-ddinconditions because the obligation to -as standards, parameters and carry out woarls-htsiapwiasbpitart of the obligation to preserve benchmarks in assessing Saencdonadldyressing the manhaj and religion ( ) which essentially enters into the aplr-otspaawganbdita ofsheual ch groupms,utgargohuapysy,iraotrganizations, category of which does not recognize any worshipers and harakah. , make the principles of change in the time, circumstances and place changes. In or u - and not Third matters - as the face of the covid-19 pandemic, it can "adjust" to the standards, parameters and measures of the commitment situation and circumstances because it only concerns the and oneness aolf-tosnawe'asbpiet rson uosrhgurloup. , prioritizinagl-, wasilah or means of how worship can still be performed mpruiotarigthizaiynygi,raptrioritizinfgu,rpurioritizing and highlighting the in accordance with changing circumstances. This problems of andFourth on the problems of illustrates how fiqh is part of the teachings of Islam which and ', both in science, charity, are flexible and moderate. propaganda afinqdhualtitkithutdilea.f , Commit to receiving, The following will explain some examples of changes in macuktnaogwhaleydygiriantg anfdurupracticing the principles and ath.eLeimavpilnemg CenotnagtiroengaotfiwonoarlshPirpaayserasraensudltForfidthaey cPorvaiyde-1r9s principles of in addressing the problems of panBdemcaicu:se of the Closing of the Mosque during the and '. Covid-19 Pandemic Al-Tsawabit RESEARCH METHODOLOGY qath'iyyuts-tsubut is a matter of principle which has an absolute The mosque is a holy place for Muslims to carry out and definite argumenqta,tbho'ityhyud-dilalah (absolute religious activities such as carrying out prayer in and definite blasphemy and not disputed among the congregation, Friday prayers, tarawih and witir prayers, scholars), as well as (the meaning and shalat'id and some recitation activities. Prayers in Mmuetaanginhgayiysiraabtsolute, certain and not disputed in among congregation and juma'at prayer in the mosque in the dthzeansnchi olMarustaogfhAahylyuisrsautnnah Wijtaihljadmiyaa'ahh)k. hilafiyah provisions of fiqh al-tsawabit can not be abandoned and are matters of furu' which postulated ignored which causes the person who left him to sin. . are issues However, during the covid-19 pandemic period the w11h0i3ch are the areas of the ulama, anSdywstheimchathiacvReeviews inFaPrhdahrumparcayyer in congregation and Friday prayers could Vol 11, Issue 12, December 2020 Impact Of Covid-19 Pandemic On The Implementation Of Islamic Fiqh Al-Tasawabit And Al-Mutaghayyirat Approaches not be held in the mosque and even the mosques were "Undoubtedly, the effort to prevent disease to preserve closed. Then how are the fard prayers and Friday prayers lives and stop the spread of disease is a matter of performed? Fardhu prayers are carried out at home by taqarrub (getting closer) to Allah zza azza wa jalla. way of congregation and independently while for Jm'at However, close up the Shaf is a case that is prescribed a⺒lᡔaihi⺒'ڦets⺒⺒allΘal⺒laaᡔhu⺒ڦf ⺒⺒the⺒ Proph⺒ڦr⺒dsϨㄵoڦprayers are replaced by Zuhr prayers done at home. based on the w⺒ᡔo ᡔ⺒ڦy ⺒⺒έ ⺒ 뭘 ڦHowever, the call to prayer remains echoed from the Wasallam: Ϩ mosque each time the entry of prayer. This also applies to “Straighten the shaf and straighten the shoulders and other prayers such as tarawih and ‘id prayers can also be close the gap. But be gentle with your brother. And do not done at home. let you leave a gap for the devil The ability to close the mosque is certainly applicable to areas where the spread of covid-19 is very massive and ". (Abu Daud no. 666, Al fast so that the region is included in the category of the Albani in Sahih Abi Daud). red zone (red zone). How does fiqh view this condition? In the hadith the command to close up this ruling is not Related to this problem, the contemporary has issued compulsory but its mustahab (sunnah) according to their ijtihad results both institutionally and personally, jumhur ulama. Therefore, we view the tenuous shaf as which during this pandemic allowed to close the mosque having no effect on the validity of the prayer. Even more from worship activities in congregation. so when there is an udzur that requires distance ". Al- In the book Fatawa al-'Old' haula Firus kuruna written by Syatsri also explained that jumhur ulama from the 4 Mas’ud Shabry, that the closing of the mosque during the schools of ulama stated that it was not compulsory to h tᡔhe wyor뭘dyᡔsλof⺒⺒tᡔh e⺒ڦa rguem dՂ w it ⺒ڦcovid-19 pandemic was permitted. The reason for close up the ruling, ㄠtΘhey permissibility is fraternity and kemudharatan. In the PSrtorpahigehttseanlloaulltaayhouralsahiahfi bWeacasaulsleamth:e straight shaf is part Shari'a we are: Lparodhhibairtaedr wfraomLa gdivhiinragr mudharat to of the perfection of prayer ourselves and giving mudharat to others as in the hadith " of the Prophet . People who " (Bukhari no.723, Muslim attend the mosque are feared to be infected or transmit no.433) the corona virus, which means kemudharatan so that the This hadith shows that the case straightening an d mosque is temporarily closed for prayer in congregation closing the legal ruling mustahab not including harmony (Mas'ud Shabary, 2020: 8). Ahlitfhzoaul-gdhin performing or compulsory prayer. Because what is called congregatihoinfzalalp-nrayfsers and Friday prayers are dharuri, (perfection) of something means that it is an additional matter of oΘrigin. Likewise the wordΘs of the Prophe t ⺒ ᡔ⺒ ⺒ڦ y ⺒ڦ m y ㄠ ⺒ڦ Θ m Ղ ⺒ڦ which includes guarding religion ( ), protecting ㄠ the soul ( ) as well as dharuri. In this context sSatllraalilgahahteun'atlhaeihpirWayaesrailnlampr:ayer, because the straightness guarding the soul must take precedence over of the prayer in prayer is part of the goodness of prayer safeguarding religion. " Another reason may leave congregational prayers and " Friday prayers is based on sharia principles whicahdaalmwaayls- (Bukhari no. 722, Muslim no.435). hparoravjide kemudhan in times of difficulty and narrowness. This Hadith also shows that tidying up the Sunnah is not Islamic Sharia stands on the main principle of ‘ obligatory. Because suppose that is obligatory then it is (not burdensome). Based on this principle when not called "part of the goodness of prayer". Because a there is difficulty the Shari'ah provides rukhshah (relief). good element of something means additional elements 뭘 hemtڦ t h e Pro p뭘 ڦw ᡔordό s o f⺒ڦ When praying in congregation cannot be performed at of something. Likewise tᡔh e the mosque, for reasons of rain, prayer can be held at sTalhlaerlleaaihsun'oatlhainhgi WthaastallIamdentoy Afrnoams byinouM, aelxicke:pt for one bho. mFeo,rebsipdedcianlgly ftohrecoSrohnaaf oauntbdreaUkssi.ng Masks during thing that you are not straightening the shaf Prayers " " (Bukhari no.724). In areas that are still categorized as the yellow zone But the Prophet did not order him to repeat the prayer. (green zone), the implementation of congregational This shows that closing the shaf is not a compulsory prayers and Friday prayers, prayers and 'id prayers can case. And leaving it has no effect on the validity of still be carried out in the mosque, while still observing prayer. As is the opinion of jumhur ulama from the the recommended health protocols such as carrying out and khalaf circles, this is also the opinion of the of social distancing and physical distancing, using hand 4 schools. Who believes it is compulsory for Imam Ibn sanitizers, and using masks. Thus, there was a spacing of Hazm Az Zhahiri who he excludes fuqaha. Therefore the prayers and in general worshipers wore masks at the application of tenuous shafts in congregational prayers time of prayer. does not affect the validity of prayer ". Shaykh Sulaiman al-Ruhaily when asked how the law (https://www.youtube.com/watch? v = GZeU-qZDr4U). spells out the prayer of the prayer, he replied: "The With regard to the use of masks in prayer in the fatwas of original law of prayer is to close the prayer. According the ulemas it has also been explained that basically using ڦg⺒ al. Th is is ba sedoϨλn the ᡔh aέ dit hڦ to jumhur ulama, the reason for the prayer is that the a mask in prayey r is le ڦ ڦ ϩy Ϩ ⺒ Ϫ Ϩ ⺒ڦ ㄠ Θ prayer is interrupted. While the intention of aborting sTouhercPerdofprhoemt sAabllualHlauarhauir‘aahՂlaryahdihwiyaalslahllaum‘anfohrub:id someone the affair. And the need for that at this time, is very to close his mouth when praying. urgent. Then may pray with tenuous distance rows with " the condition that there is more than one prayer in one. " (Abu Daud, no. 643 and " Ibn Majah, no. 966. Al-Hafizh Abu Thahir said that the https://twitter.com/solyman24/status/125447343095 hadith was dhaif. Shaykh Al-Albani considered this hadith 6683270). Therefore, the original law for Muslim women, should not Likewise, the fatwa delivered by Sa'ad al-Syatsri use the veil during prayer. According to the agreement of a1l1l0o4ws the spacing of the shaf in praySeyrs. teHme astiacidR:eviews inthPehascrhmoalacrys, it is prohibited to cover the face during Vol 11, Issue 12, December 2020 Impact Of Covid-19 Pandemic On The Implementation Of Islamic Fiqh Al-Tasawabit And Al-Mutaghayyirat Approaches Second, prayer. Among the reasons for i t isՂ prohibited⺒⺒b e cause it according to the Syafi'i school and Muhammad ⺒ m 뭘ڦ looks not beautiful, even though God commands: bin Hasan al-Syaibani, the hajj obligation does not have to be carried out immediately (ala al-Tarakhi), or it may be "O son of Adam, wear your beautiful clothes in each postponed. This school argues that hastening the Ϩ ϩ뭘⺒ implementation of the pilgrimage for those who are able ⺒ڦ enter) mosϩq뭘ue⺒."뇸(al-A⺒'rϩaf:ϩ3y1)m 䁜Ϩm) y Ϫy Ϩ ϩ is sunnah in order to release responsibility and carry out ⺒ڦImam Nawawi rahimahullah said: ㄠΘ Closing your mouth and nose (at-talatstsum) or just obedience to Allah ("... then you compete in goodness", QS. covering your mouth with your hands or something else Al-Baqarah: 148). In the view of this school of law the ⺒o⺒ t deόm andm im⺒ my edλiateڦw" hen prayer is punished . Placing hands on his origin of the order (amar) doesέᡔn mouth is also punishable makruh complianceLewgiatlhothriegirnulaets:the command does not require immediate ". (al-Nawawi, tt: 179) " It's just that something makruh become permissible " (Abdul Hamid , 2007: 13) () when there is a urge such as when coughing, If we consider the above two opinions, the obligation of n⺒ Hajj in principle does not require immediateڦ ng ⺒b ϭa s e뇸d⺒o뭘ڦcolds, fear of transmission or fear of contr a c른ti the method of fiqh: implementation and does not result in the loss of the obligation of pilgrimage to the mukallaf in the following "Something makruh becomes lost because there is year because it does not carry out hajj when he has that intent." ability. The opinion of the ulama can be understood as a The proof of the above mentioned method of being form of motivation and encouragement so that the t⺒h⺒ em is the hadith ofϨ⺒thϪeϨPropϨhλet which is implementation of the pilgrimage is hastened, and theڦ amo䇇n g 른 ᡔ έ ڦ ϩ뭘 ⺒ڦ ᡔ ⺒ ڦ narrated from Abi Barzah, he said: 뇸 law is more accurately called the sunnah. The capabilities referred to in the verse include physical and spiritual health, having the material capacity of travel costs and "The Prophet sallallaahu‘ alayhi wa sallam hated sleeping during the trip, the cost of living for the family left behind, before prayer ‘Isha and chatting afterwards." (Narrated the way to reach there amndafhbuamck misuskahfael,atfhaehre is no war by Bukhari, no. 568). and no outbreaks such as pandemic covid-19. But the Prophet sallallaahu 'alaihi wa sallam had stayed From the perspective of , (one of the up late with Abu Bakr discussing the affairs of the methods of understanding the law in usul fiqh), it is Muslims. This was said by Umar bin Al-Khattab, as understood that; if the ability requirements are not met, mentioned in the hadith of Tirmidhi, no. 169. This then God gives forgiveness for not meeting the ability signifies that something which is permissible when there element. This provision is strengthened by the message is intent. Ibnul ‘Arabi said:" Sleeping before Isha was of Allah "laa Yukallifullahu nafsan illa wus’aha / Allah confirmed because it was feared that he would miss the does not burden a person but according to his ability. (al- Isha prayer time. Meanwhile, staying up late Isha is said Baqarah: 286). to be placed on a case that is not to seek knowledge, Thus the delay in carrying out the pilgrimage during the goodness, and intent. However, if you intend to stay up covid-19 period is included in the category of not for the sake of knowledge and fulfill a purpose, it is fulfilling istith'ah (ability), namely the existence of cp.ePrmositspsiobnlee."m(eIbnntuolf‘AHraajbj ia,nttd: 2U2m7)r.ah conditions that cause impaired health that can damage health and even eliminate lives. Avoiding something that is self-destructive is a mandatory requirement in Islamic The Government of the Republic of Indonesia officially law (addararu yuzal), because Islam is a religion that postpones the success of Indonesian pilgrims for the Hajj respects and protects the human soul from everything season in 1441 H / 2020 AD in accordance with the that damages it. This principle is mentioned in the Decree of the Minister of Religion Number: 494 of 2020. essential foundations of Islamic law, namely, preserving The reason for the delay is solely due to the consideration religion, preserving the soul, protecting the mind, of the benefit and safety of the hajj pilgrims because it is preserving offspring and protecting property. still in the pandemic covid-19. The question that arises is Government policy aimed at breaking the chain of then, may the pilgrimage be postponed and the distribution of covid 19 and safeguarding the lives and pilgrimage should not bFeirshtastened after reaching the health of Indonesian pilgrims and the public in general stage of "being able? There are two opinions of scholars from contracting and transmitting the virus from and answering this problem. , the opinion of Abu Hanifah, against others, is a preventive effort (sadd li al-zari'ah) Abu Yusuf, the Maliki School and the Hanbali Saclahoaol-l advocated by Islamic law and even relevant to God's fraeuqruires that the pilgrimage be hastened if it already has message in QS. al-Maidah (5): 32; "... That who kills the ability to perform it in the compulsory year (‘ someone, not because that person killed someone else, or ). In the school of thought it is agreed that the not because they did mischief on the face of the earth, so r)isό tmo⺒ dyemλand⺒ as if he had killed all humans, and who is looking after the⺒ڦoriginal law on an order (aέmᡔa imThmeeodriaigtiennaelsslaiwn aocncoorrddaenrcserweqituhirtehseirmumlese:diate life odf. a hTuhmeapnrobceeinssg,otfhceonrpasseiof rhgeanisizlionogking after the lives of all humans ... ". " ". (Abdul Hamid Hakim, 2011: 49) Patients exposed to the corona virus can be partially Thus according to this opinion postponing the cured while some others die. Patients who die must be implementation of the pilgrimage is categorized as a organized by following a health protocol to avoid the wicked because delaying in this context is considered widespread spread of the corona virus. Under these immoral immorality, and not ungodly if done once a delay. circumstances, the organization of the body underwent According to the Hanafi school of thought the delay is still changes and adjustments both when bathing, sensing, c1o1u05nted as' though it is a sin to die before perSfyosrtmemingatiitc. Reviews indiPsthoarrtimngacaynd burying. Vol 11, Issue 12, December 2020 Impact Of Covid-19 Pandemic On The Implementation Of Islamic Fiqh Al-Tasawabit And Al-Mutaghayyirat Approaches

Relatedto bathing bodies that are exposed to covid-19, thereare including the concept of al-tsawabit and al- several alternatives that can be implemented: First, if according mutaghayyirat. Al-tsawabit is a constant (fixed) to the expert to bathe the bodies of Covid-19 with the standard teaching of sharia while al-mutaghayyirat is a method it is still dangerous for the bathers, then the bodies may teaching of sharia which can undergo changes and be bathed by pouring water into their bodies alone, without rub can adapt according to changing times, conditions, it. Second, if the first point is not permissible, the body may not and places, and its application seems very clear in the be washed, bathing it enough to be aired. Third, if the second covid-19 pandemic. point cannot be carried out also because of an emergency, then al-Furuq al-Lughawiyah the body may be directly examined and blessed, without being REFERENCES bathedordisplayed. 1. Abu Hilal al-‘Askary, Ilmu Ushul Fiqh , Beirut: The ability to bathe the body with some of the alternatives Muassasah al-Nasyar, 2000 -h⺒ 2. Abdul Wahab Khalaf, al-Hikam fi U,sKhauilraol:-ADhakraamlڦaqόqaڦasϨyڦmentioned above is based on the existence of al-m (dTihffeiccuoltnys)uinltacnctobrdrianngcseewaisthe therules: Fikr, 1986 3. Ali MuhammAlaMd uals-tAamshifdâym, in Ilmi al Ushûl , " " (al-Suyuthy, 2007: 111) Riyadh: al-Maktabah al-Islamy, 1402 H According to Imam As-Suyuthi, dividing masyaqqah in to 4. Al-Ghazali, , Tahqiq Dr. two: First, masyaqqah who cannot abort the obligation of Muhammad Sulaiman al Asyqar, Beirut: Al Al the Mustashfâ min Ilmi alUshûl, Tahqiq Dr. Muhammad ⺒ڦ aboᡔrt: ⺒ڦworship. Second,όmyasyŽa qqah :whichϨ can Sulaiman al aAl-sMyuqwara,faqBaetirutf:i AUls-hRuelsalaahl-,Sya1r9i9at7 ⺒ڦ⺒ ό ⺒ڦ ڦ른Ϩ ⺒⺒ڦڦ ⺒ڦ Θ ⺒ڦϭڦ .⺒ڦobligation of worsϩᡔh른ip As-Suyuthi argues, masyaqqah is divided into two parts. M/1418 H First, masyaqqah that does not affect the fall of worship, 5. Al-Syathiby, al-Sulam , n" amely pilgrimage, jihad, and the pain of adultery and the Libanon: Dar al-Makrifat, tt like 6. Abdul HamAild-MaHjmakui’m, , Maktabah al- Sa’adiyah: Jakarta, 2007 , "(al-Suyuthy, 2007: 116) 87. Al-Nawawi, , Jilid 3, Omduran: al-Maktabah The first division of masyaqqah is masyaqqah which al-Taufiqiyah, 2010 cannot abort a worship, that is feeling tired in the course Chou, Yi-Chang et al, 2020, “ImJpoaucrtnoafl thoef CPOaiVnIDa-1nd9 of the pilgrimage. No matter how far we travel to Hajj, we SPyamndpetommicMoanntahgeeUmteilnitz,ation of Hospice Care Services: will not be able to abort our Hajj because of the fatigue. A Cohort Study in Taiwan”, Kamus Besar Another example, bodily pain due to adultery. The pain Bahasa Indonesia Available online 11 July 2020 will not be able to provide relief or abort our worship. 9. Departemen PendidikTaanfsirNaals-Tiohnaabla, ry h⺒ iόsmaysyŽaqqa⺒h , Pusat Bahasa: 2008ڦmaόsyaㄠqqa⺒ڦisiϨonoᡔfㄵڦWhile⺒thyemsey⺒con⺒d⺒ div which can abort worship. 10. Ibnu Jarir al-TTahfasibraaryl-,Quran al-‘Azhim Vol. 2, Kairo: Dar al-Maarif, tt. "The second division of society is masyaqqah which has 11. Ibnu Katsir, Majmu’ al-Fatawa , Beirut: Dar al- an impact on the death of worship, namely masyaqqah Fikr, 1994 for fear of loss of soul and body parts or bodily functions," 12. Ibnu Taimiyah, al-Asybah al a,l-KNaaozrhoa:irDar al- (al-Suyuthy, 2007: 116) Wafa’ 2005 From the above explanation it can be understood that the 13. Jalaluddin al-Suyu“ty, , Kairo: ability to bathe the body with a number of alternatives is Maktab al-Tsaqafi, 2007 included in the second category of masyaqqah, because if 14. Johari et al, InheritancIenteMrnaantaiogneamlejnotu: rnal Aonf the body is bathed as normal, it is feared that viral iInnoovvaattiiovne, cArpeaptriovaitcyhantod ctheanIgneheritance System in transmission will result in death; Meranti, Riau, Indonesia”, In connection with reliving, prayers and the procession of Fa, tVholaulm-Qead1i1r, Issue 4, the burial of corpses exposed to covid-19 must follow the 2020. direction of medical experts. Whatever the 15. Kamaluddin bin al-Hammam, , Beirut: implementation, it is rukhshah which is justified by syara Dar al-Fikr, tt 'because basically syara' stands on the principle of 'adam 16. Lahmiri, Salim, Stelios Bekiros, (2020), “Renyi CalO-hNaCrLajU(SnIoOtNburdensome). entropy and mutual inCfohramosatiSoonlitmonesasu&remFreanctalosf market expectations and investor fear during the COVID-19 pandeFmatiac”w, a Ulama Haula Firus Kuruna, From the previous description, some conclusions can be Volume 139. October 2020. drawn as follows: 17. Mas’ud Shabary, , 1. Moderation of religion (Islam) is one of the manhaj or Qahirah: Dar al-Basyir li al-Tsaqafah whawaalb-‘iUthluaml-, understanding and flow of Islamic thought that puts M20a2s0lahah fi Syariah al-Islamiyah forward moderate views and attitudes in religion and 18. Muhammad Said Ramadhan al-Buthy, D applying Islamic teachings and when dealing with the al,-MDadmkahsaklus:alD-Fairqhayl- phenomena and problems of human life. Moderation Fikr, 2005 of religion (Islam) is part of Islamic teachings that 19. Mustafa Ahmad al-Zarqa’, , have universal characteristics such as fair, balanced, IDsalammsyiWq:aDsarthaily-aQhalam, 1998 tolerant, mid-open and egalitarian as well as dynamic 20. MUI-Komisi Dakwah dan Pengembangan Masyarakat, and dialogical. Religious moderation gets a very Mua,ssaJaskaahratal-:RisKaolamhisi Dakwah dan strong legality from the Koran, hadith, ijma ', qiyas Pengembangan Masyarakat-MUI, 2019 and opinions of the scholars. 21. Shalih Fauzan, , Ttt : 2002 2. Moderation of the Islamic religion includes all parts of 22. Syahpawi et. al, “Syirkah Amlak’s Implications in Islamic teachings, both faith, sharia (law), and morals. Building Community Economic Independence 1106In the field of sharia (read: fiqh) can beSimysptleemmaetnitceRdeviews in Pha(Armnaalycysis of Meranti Islands Regency, Riau Vol 11, Issue 12, December 2020 Impact Of Covid-19 Pandemic On The Implementation Of Islamic Fiqh Al-Tasawabit And Al-Mutaghayyirat Approaches International Journal of Innovative Technology and Exploring Engineering (IJITEE), Province)”, Mustaqbal al-Ushuliyah al- IVsolalummiyea-h8, Issue-9S3, July 2019. 23. Yusuf al-QardhawiF, iqh al-Wasathiyah wa al-Tajdid , Kairo: Maktabah Wahbah, 1998 24. Yusuf al-Qardhawi, , Doha: Markaz al-QaUrsdhhualwail-Fliqhal-aWl-Iasslamthyiyah al- Islamiyah, 2009 25. Wahbah al-Zuhaily, , Kairo: Dar al-Fikr, 1991

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