5 15 people from the Tablighi Jamaat Bulukumba who attended the ijtima in Gowa Regency some time ago are included in the category People Without Symptoms (OTG). This article attempts to develop dialectics by criticizing the act of denial of the Tablighi Jamaat through a critical study of the fiqh conception of the Tablighi Jamaat in the pandemic era which is counterproductive to mitigating the Covid-19 disaster. This article tries to reveal the fiqh conception of the Tablighi Jamaat in the performance of worship activities in the Covid-19 era, which gave rise to an attitude of denying the government policy or regulations and the MUI fatwa.
The Tablighi Jamaat is a transnational religious movement, which was initially established and developed in India.15 This. First, the fiqh conception of the Tablighi Jamaat requires worship and da'wah in any condition and situation. The Tablighi Jamaat defines the da'wah model of the Prophet through jawlah and khurūj practices.
ةحلصلما ةققلمحا
Ignorance of the above tablighis automatically leads to denial of fatwa no. MUI. On the one hand, the existence of the Tablighi congregation is very important for the existence of worship seeking reward, but on the other hand, crowded prayer participants can trigger mass transmission of Covid-19, which is very much against the MUI fatwa and the government's call for social distancing. MUI's fatwa was established based on MUI's proactive and preemptive initiatives after seeing the existing situation in Indonesia where many people are starting to get infected with Covid-19.
In this context, it can be argued that the fatwa of MUI is in line with the theory by al-Zuhayli, which states that if land is categorized as d}arūrah (emergency) that allows or even requires taking rukhs}ah, it must be according to the decision of the ruling government.47 The fatwa was released after communication with related parties. However, it cannot be denied that the fatwa of MUI has met with different reactions from various groups in society. Najih Maimoen, often called Gus Najih, the son of Maimoen Zubair and the leader of Pesantren Al-Anwar (Islamic boarding school) in Sarang, Central Java, disagrees with the government policy and the fatwa of MUI.
Basically, ruling 2 and 3 of the fatwa explains the law that those who are infected with a new type of coronavirus or novel coronavirus (n-CoV 2019) are obliged to undergo strict isolation and quarantine. Furthermore, the provisions in the fatwa also prohibit the recommended (sunnah) activities of congregational worship in mosques, such as the five daily prayers (ravatib), Taravīh} (night prayers during Ramadan), and Eid prayers. 14 (2020) Article 2 applies, will cause panic and weakness in faith; . b) The fatwa includes a decision of prohibition (h}arām) on the performance of obligatory prayers, such as the five daily prayers.
The researcher concludes that the fatwa was correct, but the conditions in the field make it difficult to determine whether a person is covered by article 4 or 5.57. The specificity of the pandemic zone is needed. As stated by Asrorun Niam Sholeh, Secretary of the Fatwa Commission of the MUI: "It is true that there is a misunderstanding in society related to this fatwa. However, it is not appropriate for people who admit to following the fatwa to blame them, who still have Friday prayer (by choosing . 'az}īmah), especially when they live in the Green Zone (controlled area).
If the concept of 'az}īmah then rukhs}ah is used, it can be maintained that the zoning system in the Fatwa can be applied in three conditions: First, in a very vulnerable zone (red zone) where the spread of the virus is uncontrollable, taking rukhs}ah is obligatory.
مكحمكالحا
This method is taken as a compromise and a win-win solution in relation to the Fatwa.62 However, apart from the pros and cons regarding the MUI's fatwa, which still needs to be critically reviewed on several points, it would be beneficial for all Muslims, including the Tablighi Jamaat members, to obey the fatwas.
فرصتماملإا
ءرددسافلما
When certain legal norms no longer lead to mas}lah}ah or even cause harm or damage (mafsadah, mad}arrah), it is possible to make a new law for the sake of benefit.63 There are principles of Islamic law (us}ūl al-fiqh) which explain the flexibility of determining Islamic legal norms, for example al-h}ukm yataghayyar bitaghayyuri al-amkinah wa al-azminah, 'legal changes are in accordance with changes in social conditions. ' In the history of Islamic law, we find the so-called old opinion (qawl qadīm) and new opinion (qawl jadīd) of al-Shāfi'ī as a form of responses to changing social contexts. Second, the theory of equating mosques and markets in the context of Covid is incorrect because a mosque is a place where people can routinely gather. Meanwhile, one does not go to the market every day, as it can take several days or a week to buy basic goods.
Therefore, the potential for transmission of Covid in the market is not as great as in mosques. It is also easier to practice physical distancing in a mosque than in a market, as the market has adequate spaces. However, except for and against the law of practicing weak (d}a'īf) hadiths, if the above hadith is rightly fatal in response to Covid and negates the fatwa for the affected area (red area), then it is less accurate to practice it because there are many more valid and relevant hadiths.
Sinān: “Do not harm yourself or others.”64 Actually, it is not about going to the mosque, which is forbidden, but about the potential crowd that is avoided because of the frenzied arrah that arises, regardless of whether there is a gathering for prayers or other activities. meetings. Fourth, the use of legal principles: “the real benefits must come first than the harm (mafsadah), which is not yet real” to justify that Covid is not a legitimate excuse ('udhr shar'ī) that it taking rukhs}ah makes possible. with the reason that the benefits of Friday prayers and communal prayer in the mosque have been real, while the damage due to corona is not yet real," is also inappropriate. For example, it is logical that digging a well is prohibited, because it can cause harm to people who pass by.
It also refers to the theory proposed by al-Zuhayli that "the emergency does not require that a person be certain that he will die, but rather that there is an expectation (prediction) of a potential danger that he life, treasure or honor threatened." 67. According to him, rukhs}ah was usually related to "lā junāh}a" in various sayings of Allah, such as al-Baqarah [2]: 173 or al-Nisā If we turn to the views of the Tablighi Jamaat before looking, it can be concluded that this group agrees with al-Shātibī.
انمإولضفلا
It is important to more intensively study and examine the ideology of the da'wah movements and the fiqh design of the Tablighi Jamaat, especially in relation to the Covid-19 situation. In this way, the government and the society can reasonably, fairly and proportionately understand the attitude of the Tablighi Jamaat, as well as avoid a one-sided judgment against this group. The Tablighi Jamaat has always been at the forefront of protecting the morals of the ummah (Muslim community) from harm and destruction (himāyat al-dīn).
Their ethos of jihad and spirit of da'wah must be appreciated regardless of all the advantages and disadvantages of the methods applied. By reading the reasons behind the Tablighi Jamaat's attitude towards the pandemic, it can be affirmed that there is something that needs to be corrected by the Tablighi Jamaat's way of thinking and religion (fiqh), especially during the Covid-19 pandemic. . When examined using the perspective of Hasan Hanefi's theological model, it can be concluded that the Da'wah thought and movement of the Tablighi Congregation, especially in the Covid-19 pandemic, is a theocentric or normative theological one, which is more oriented towards Sufism. spiritual) than empirical rationality.74.
The conservative attitude of religious people who ignore Covid-19 is an alibi for the powerlessness to block the flow of modernism. The debate that may arise among contemporary jurists (fuqahā') regarding the use of the coronavirus vaccine is generally based on the analysis of consequences (i'tibār al-ma'allī), which considers mas}lah}ah-mafsadah. It can be concluded that the attitude of the Tablighi Jamaat, which is indifferent, ignorant, seems to underestimate and even deny the existence of the pandemic is based on the fiqh perception of the Tablighi Jamaat, which looks more at the literal-textual aspects. than the substantive-contextual meanings.
The theory of equating mosques and markets in the context of the corona is also not correct because. When viewed from the perspective of Islamic law, the fiqh position of the Tablighi Jamaat above is inconsistent with the principle of maqas}id al-sharī'ah where something d}arūrīyah (very urgent and important) should come first and then secondary ( h}ajjiyāt) and tertiary (tah}sīniyyāt). However, it can be considered that the Tablighi Jamaat's stance above is not a form of defiance (confrontation) against the government, but is caused by the Tablighi Jamaat's own religious understanding.
The importance of the Tablighi Jamaat and the ummah in creating a paradigm that integrates between fiqh and science.
