The Fatwa of Wahdah Islamiyah About Guidelines for Jum'at Prayer in The Time of The Covid-19 Pandemic Perspective
Ijtihad Academic
Siti Nurul Muhlisah1*, Yusdani2
1 Faculty of Islamic Science, Islamic University of Indonesia, Yogyakarta, Indonesia
*Corresponding Author: [email protected]
Accepted: 15 February 2021 | Published: 1 March 2021
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Abstract: The Covid-19 pandemic that has become an epidemic in Indonesia since early 2020 has had a negative impact on society in all aspects, especially in the fields of education, economy, social and religion. The Covid-19 outbreak can cause public unrest in religious matters where Friday prayer guides cannot be carried out in congregation in mosques considering that mitigation of the spread of the virus must be done by avoiding large-scale social crowds. Fatwa is an answer in responding to this problem. One of the mass organizations in Indonesia, Wahdah Islamiyah, contributed to issuing a fatwa on Friday prayers during the Covid-19 period as a guideline for society in terms of worship. This research is a library research with qualitative research type. The approach to this research is a sociological-normative approach with descriptive analysis methods toward The Fatwa of Wahdah Islamiyah about guidelines for jum'at prayers and mitigating of the spread of the Covid-19 virus. The result of this research is that the ijtihad carried out by the Wahdah Islamiyah organization issued a collective fatwa/ advise using the ijtihad istislahi method which considers the benefit in realizing maqasid syari'ah in the aspect of protecting religion and guarding the soul. The fatwa/ advise allows Friday prayers to be replaced with Zuhr prayers at home on the basis of the consideration of achieving benefits and eliminating fade from the transmission of the Covid-19 virus. This fatwa is the result of contemporary ijtihad with a multidimensional approach that collaborates religious disciplines with scientific and social disciplines. This Wahdah Islamiyah fatwa contributes to the methodology of contemporary Islamic law which is also called academic ijtihad as an extension of Islamic legal ijtihad that takes into account social phenomena and the application of maqasid syari'ah to contemporary problems through dimensional approaches from various disciplines.
Keywords: Fatwa, Wahdah Islamiyah, Friday prayers, Covid-19, Ijtihad Academic
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1. Introduction
Recorded as history at the beginning of 2020, Indonesia is experiencing problems in the health sector, namely the presence of the Covid-19 virus (coronavirus disease), which attacks the respiratory system in humans which causes lung infections to death.1 One of the government's calls to prevent the Covid-19 outbreak is to impose restrictions on direct social interaction known as social distancing, namely by maintaining a minimum distance of 1 meter from one
1Merry Dame Cristy Pane., ‘’Covid-19’’, dikutip dari https://www.alodokter.com/virus-corona, diakses pada tanggal 2 September 2020 jam 11.00 WIB
another.2 The problems that occurred in terms of worship during this pandemic had caused community concerns regarding Friday prayers which are generally held in mosques in congregation. In general, Friday prayers are defined as the sunnah prayer which amounts to two rak'ahs and is carried out at midday every Friday. As for the law of Friday prayer, according to the scholars 'agreement, it is fardu 'ain and is a prayer as a substitute for Zuhur prayer.3 During this pandemic, most of the mosques eliminated Friday prayers and restricted religious activities in mosques to minimize the spread of Covid-19, so Friday prayers during the pandemic were replaced with Zuhr prayers at home. This is done as a mitigation or reduction in the spread of the Covid-19 virus, which in the study of jurisprudence is known as a form of benefit from the existence of a devastation. Wahdah Islamiyah, which is an Islamic organization based in Makassar City, has contributed significantly to the field of Islamic da'wah, namely the application of Islamic law and religious activities that seem exclusive and static.
Regarding the Covid-19 pandemic, the Wahdah Islamiyah Syariah Council has a different fatwa style regarding guidelines for worship during the Covid-19 period with other mass organizations. This is taken into account in terms of the guidelines for Friday prayers which have differences in the methodology of formulating their fatwas with those of other Islamic organizations. Although Wahdah Islamiyah is a mass organization that is often considered narrow from the expansion of contemporary Islamic legal studies because of its existence, it is classified as a small Islamic mass organization. Wahdah Islamiyah pays great attention to considering maslahat in dealing with new problems in issuing his fatwa and is referred to as the istislahi ijtihad method. The ijtihad istislahi method in the framework of the methodology for formulating the fatwa of the Friday prayers combines a multidimensional approach which involves the study of religious sciences with the study of science and social sciences as the ijtihad istislahi methodological framework in the formulation of the fatwa.
2. Literature Review
The first study was in the form of a journal article entitled The Law of Congregational Prayers at a Mosque with Separate Shaf Due to the Covid-19 Outbreak4 written by Eko Misbahuddin Hasibuan and Muhammad Yusran which describes how Islamic law sees the current state of the plague in the implementation of congregational prayers in a mosque with a stretchable shaf state to mitigate the spread of Covid-19. There is an instruction in the form of an appeal from both the government and the Indonesian Ulema Council to minimize large numbers of community gatherings or what is commonly known as social distancing. This is in the form of temporary elimination of Friday prayers and congregational prayers in mosques so that they should be respected by the surrounding community. This gives several different opinions regarding the law of congregational prayer through social distancing. The scholar Sheikh Abdul Muhsin al-Abbad argues that congregational prayers with social distancing are not legal because this is the same as praying alone in accordance with the Prophet's orders to straighten
2Rizal Fadil., ‘’Coronavirus’’, dikutip dari https://www.halodoc.com/kesehatan/coronavirus, diakses pada hari Rabu tanggal 2 September 2020 jam 11.00 WIB
3Ibnu Rusyd, Bidayah al-Mujtahid Wa Nihayah al-Muqtashid: Rujukan Utama Fiqh Perbandingan Mazhab Ahlusunnah Wal Jama’ah ahli Bahasa Abdul Rasyad Shidiq, (Jakarta:Akbar Media, 2013), hlm 217
4Eko Misbahuddin Hasibuan and Muhammad Yusram, “Hukum Salat Berjemaah Di Masjid Dengan Shaf Terpisah Karena Wabah Covid-19,” Jurnal Bustanul Fuqaha: Jurnal Bidang Hukum Islam Vol.1, No. 2 (2020), hlm 106–24.
and close the prayer rows. Meanwhile, other opinions, such as the European Assembly in its fatwa, stated that at the time of this epidemic condition, if forced to continue to pray in congregation, it would complicate the matter of Allah from the ease given. Therefore, the temporary suspension of prayer activities at the mosque is an effort to break the chain of spreading the virus. Related to prayer with tenuous shaf according to the opinion of Khalid bin Ali al-Musyaiqih explained in this journal that the prayers are valid and get the same reward as congregational prayers in general.
The second article was written by Fadhlurrahman and Yusuf Hanafiah entitled Fresh Ijtihad Paradigm in Islamic Law of Contemporary Thought Epistemology.5 This journal explains the importance of an ijtihad paradigm to examine new problems faced by society. New ijtihad or fresh ijtihad opens the thinking of religious experts or scholars not to rely on classical Islamic legal methodology in solving religious problems. The new Ijtihad paradigm in its application in the contemporary era includes eight paradigms, namely: there is a textual linkage between texts and interpretation, achieve human dignity, linking the teachings of Islam to modern science, there is a relationship between ijtihad and new scientific disciplines, the existence of results of discussion of women's fiqh or feminism, the existence of social and universal fiqh discussion, the existence of the discussion of civic-based da'wah fiqh, and finally the intellectual dialogue of several scientists who master the field of intercultural and interfaith scientific studies. The eight paradigms of ijtihad described above are a new point of view in the Islamic perspective to realize the five goals of Islamic law (maqasid syari'ah) in dealing with modern problems.
Furthermore, the article written by Ali Abubakar entitled Reinterpretation of Friday Prayers (Study of the Dalil and the Opinion of Ulama).6 The contents of this journal explain that the rules regarding the implementation of Friday prayers do not have a fixed and complete argument regarding the procedures for Friday prayers and sermons in the verse} Al-Quran.
Therefore, this Friday prayer service is considered a worship that has many differences of opinion and multiple interpretations so that it needs to be reinterpreted or reformulated regarding the legal stipulation of several jumhur scholars. The scholars agree that the Friday prayer is a substitute for the Dzuhur prayer which has a specific substance and purpose.
According to Ibn Abbas's opinion, it is a syiar of Islam with a sermon on Friday prayers. This journal also discusses the construction of Friday prayers at the time of the Prophet, which explains in detail starting from the history of Friday prayers, the provisions for Friday prayers, mukallaf (people who are required) Friday prayers, and the objectives and lessons of Friday prayer. Furthermore, the article written by Asmuni Muthohar, Muntoha, and Ahmad Arif Syarif entitled Dynamics of Islamic Law in Indonesia (Study of Wahdah Islamiyah Fatwa)7 explained that the role of Wahdah Islamiyah mass organization had an influence on the dynamics of Islamic law in Indonesia by applying the concept of maqasid syari'ah which was dynamic. The fatwa issued by Wahdah Islamiyah is involved in the social, political, economic, national, cultural and local fields in order to prosper the survival of Muslims in Indonesia without neglecting the texts of the Al-Qur'an and Al-Hadith. Regarding social realities, the Wahdah Islamiyah mass organization's mindset tends to be moderate and inclusive. Wahdah
5Fadhlurrahman dan Yusuf Hanfiah, “Paradigma Fresh Ijtihad Dalam Hukum Islam ; Epistemologi Berfikir Kaum Kontemporer,” Jurnal Kalimah, Jurnal Studi Agama-Agama,Vol. 18, No. 2 (2020), hlm 245.
6Ali Abubakar, “Reinterpretasi Shalat Jumat (Kajian Dalil Dan Pendapat Ulama),” Jurnal Media Syariah 8, Vol. 2, No. 2 (2011), hlm 78.
7Asmuni Mth and Ahmad Arif Syarif, “Dinamika Hukum Islam di Indonesia (Studi Atas Fatwa Wahdah Islamiyah)'', Jurnal Al- Ihkam, Vol. 10, No. 1(2015): 158.
Islamiyah as an organization that follows the as-salaf as-s} flow also contributes to its fatwa which is divided into 3 areas, namely; Field of Faith and Thought, Field of Worship, and Field of Muamalat. In the discovery of Islamic law on these 3 fields, Wahdah Islamiyah always puts forward the opinion of the as-salaf as-s} instead, if there is a problem that has been answered before and if there is a problem that has not been answered before, then Wahdah Islamiyah carries out ijtihad adjusted to situation and condition of problems that occur. The methods of berijtihad used by Wahdah Islamiyah are maslahah mursalah, 'urf, and saddu az} -z} ari'ah methods. Then the next article entitled The Role of Wahdah Islamiyah in the Application of Islamic Law in Makassar City8 , it describes the characteristics of Wahdah Islamiyah Islamic legal thought and its implementation. This mass organization has a fundamental character that acts as-salaf as-salih. The implementation of Islamic law provided by this mass organization is fatwas that bind its cadres and can appeal to the public in Makassar City. The existence of formal legality in the Wahdah Islamiyah mass organization in realizing work programs is one of the supporting factors for this organization to be accepted in society where this organization aims to improve the quality of cadres and provide an educational curriculum effectively and efficiently. The active response of this mass organization to da'wah is also a factor supporting the community towards the existence of this Wahdah Islamiyah, while the inhibiting factor is that Wahdah Islamiyah is considered negative by the community where people think that Wahdah Islamiyah members are considered harsh and they get negative accusations in other words Wahdah Islamiyah is considered Islamic organizations that do not follow the Sunnah of the Prophet and all teachings inherited through prophetic messages. In addition to this, the internal factors of Wahdah Islamiyah members that are underestimated by the community in terms of dress style and WI movement that are not acceptable to all groups of society.
Furthermore, it is also explained in a journal entitled Fatwa in Indonesia, Social Change, Development and Religion written by Niki Alma Febriani.9 This journal contains about the role of fatwas, which are legal products of the thinking of Mujtahids in an institution, which have the value of social change. Indonesia, which is also known as a country that has diversity in the style of religious thought, in this case the fatwa which is recognized by Islamic organizations in Indonesia is of course various in the process of studying, formulating and establishing the law of a fatwa compared to other Muslim countries. Apart from being a guideline for society and religious matters, fatwas are also one of the guidelines for social change in society which is the result of harmony between religious idealism and social realism.
The development of fatwas from time to time to modern times is known as collective fatwas issued by several major Islamic organizations in Indonesia, the Indonesian Ulama Council (MUI), Nahdhatul Ulama (NU), and the Muhammadiyah Tarjih Council.
Then the last article written by Muhammad Agus Mushodiq and Ali Imron entitled The Role of the Indonesian Ulama Council in Mitigating the Covid-19 Pandemic; Overview of Social Action and the Domination of Max Weber's Power10 , explain the features of the Indonesian Ulema Council (MUI) in issuing fatwas on worship for Muslim communities during the Covid- 19 pandemic in the perspective of the theory of social action and power domination initiated by Max Weber. The MUI's style in issuing this theory review refers to several things. First, the
8Budi Asnawi Said, “Karakterisitik Dan Peranan Wahdah Islamiyah Dalam Penerapan Hukum Islam Di Kota Makassar'', Tesis, Makassar: UIN Alaudddin, Makassar, 2013, hlm 66-69.”
9Niki Alma Febriana Fauzi, “Fatwa Di Indonesia: Perubahan Sosial, Perkembangan Dan Keberagamaan,” Jurnal Hukum Novelty, Vol. 8, no. 1 (2017), hlm 108.
10Mushodiq dan Imron, “Peran Majelis Ulama Indonesia Dalam Mitigasi Pandemi Covid-19 (Tinjauan Tindakan Sosial Dan Dominasi Kekuasaan Max Weber), Jurnal Salam;Jurnal Sosial dan Budaya Syar'i, Vol.7, No. 5 (2020): 455-272 .
role of MUI as the largest community organization that guides the community in religious social activities. Second, the fatwa issued by MUI contains 3 dominant features, namely instrumentally rational, value rational, and traditional action styles. From the two early features, MUI issued a fatwa by looking at the model of worship which is considered rational and practical for the practical community. As a solution to break the chain of spreading the Covid-19 virus, the fatwa uses the values of verse as community alternative way in worshiping in pandemic conditions. Meanwhile, from the traditional point of view, MUI reflects on the traditions of the Prophet and his companions in carrying out worship during the plague or what was known at the time of the Prophet by (t) aun through a hermeneutical approach. Regarding Max Weber's theory of power, MUI applies as a large institution in socio-religious actions that has the authority to determine the obligatory and haram of worship during the pandemic with 2 dominating features, namely legal power in collaboration with the central government so as to gain legitimacy and charismatic power. This charismatic power can be seen in the fact that MUI is a mass organization that is the umbrella for several Islamic mass organizations in Indonesia and MUI is an organization that is obeyed by religious leaders.
3. Methodology
The methodology of this research based a library research with qualitative research type. The approach to this research is a sociological-normative approach with descriptive analysis methods toward The Fatwa of Wahdah Islamiyah about guidelines for jum'at prayers and mitigating of the spread of the Covid-19 virus.
Brief History of the Wahdah Islamiyah Organization
It was started from the existence of Muslim problematics around the 1980s which was so complex and had an intensity value in the field of Muslim politics in Indonesia. This is a concern of Makassar's Muslim youth, which begins with doing da'wah activities individually then continues to da'wah activities collectively or in groups that have a change orientation for the Muslim community amidst the political problems of religious communities. This activity was carried out when there was a rejection of Pancasila as the sole principle established in all Islamic mass organizations during the New Order era and this activity was centered in mosques which were the main target places for da'wah activities.11
Wahdah Islamiyah was inaugurated on April 14, 2002 in Makassar. Before becoming the Wahdah Islamiyah organization, this name was known as the Fathul Mu'in Foundation, which was the foundation for the establishment of Wahdah Islamiyah on 18 June 1988. Then after sometime this name changed to the Wahdah Islamiyah Foundation (YWI) in 1998.
Subsequently there was a change in name again to the Wahdah Islamiyah Islamic Boarding School (YPWI) Foundation in 2000 until it ended at the 2nd Grand Conference which established the name of this organization as an organization. Wahdah Islamiyah.12
Wahdah Islamiyah as an Islamic mass organization with manhaj or based on the understanding of the amaliyah ahlussunnah wal jama'ah. Members of this organization ordain themselves to the Sunnah of the Prophet and adhere to the teachings of the Prophet, both spiritual and
11Syarifuddin Jurdi, Sejarah Wahdah Islamiyah, (Yogyakarta: Kreasi Wacana, 2007), hlm 106.
12 Official Website Wahdah Islamiyah., ‘’Sejarah Singkat Berdirinya Wahdah Islamiyah’’, dikutip dari https://wahdah.or.id/sejarah-berdiri-manhaj/, diakses pada tanggal 10 Oktober 2020 jam 13.00 WIB
spiritual, as well as in the form of words and deeds.13 Judging from its existence, Wahdah Islamiyah is an organization that does not always receive good attention from the public.
Various kinds of negative perceptions arise from the community stating that Wahdah Islamiyah is a violent movement or spreads radical understanding among Muslims. Wahdah Islamiyah also has a claim to be an Islamic puritanist organization. However, from all the claims and various kinds of negative perceptions received by Wahdah Islamiyah, its internal members responded patiently and it became a new challenge. They remain passionate about preaching and transforming the values of religious teachings into society by embracing all aspects starting from education, social, economic, to health which are the focal points of Wahdah Islamiyah's attention. With these efforts and over time, Wahdah Islamiyah has gained space and is now seen as an Islamic mass organization that pays attention to contemporary problems.14
The background of the establishment of this organization can be concluded that this organization was born from the political ideology of the nation's children, the principles of the New Order regime due to deviations in faith and monotheism among the community and various other religious problems. As an institutional structure, Wahdah Islamiyah has the authority to make changes to both amendments to the Articles of Association and Bylaws which consist of 4 councils, namely the Shura Council, the Syari'ah Council, the Financial Supervisory Board, and the Central Executive Board. As with its function in reforming Islamic law, the council that has the authority to formulate a law is the Syari'ah Wahdah Islamiyah Council which has the authority to formulate a fatwa.
Basic Fatwa of Wahdah Islamiyah About Guidelines for Friday Prayers During the Covid-19 Pandemic
Fatwa issued by Wahdah Islamiyah mass organizations were written in the form of a Decree and Appeal from the Wahdah Islamiyah Syariah Council regarding guidelines for worship and attitudes to the Covid-19 virus which was issued on March 19, 2020. The fatwa contains the following provisions for Friday prayers:15
1) The public is urged to always believe that the existence of this Covid-19 pandemic is the destiny of Allah SWT and we must continue to strive and trust in accordance with the correct Shari'a in Islamic teachings as a way of ease in overcoming the Covid-19 virus outbreak.
2) This Covid-19 virus is a warning from Allah SWT so that Muslims get closer to Allah SWT by increasing dhikr, doing istighfar, repenting, praying to the Kholiq, strengthening Islamic brotherhood, and doing amar ma'ruf nahi munkar.
3) We urge to Muslims to take care of themselves when eating, drinking, maintaining the ethics of coughing and sneezing, always maintaining ablution by washing hands, gargling, inhaling and removing water from the nose as Sunnah and be cautious to protect themselves from contracting the Covid-19 virus.
4) We urge to Muslims to always be vigilant and prevent the spread of the virus by not making trips for anyone who lives in areas infected with the virus and there are no migrants to the area. Minimizing activities outside the home except in emergencies.
5) For the implementation of Friday prayers and fardhu prayers in congregation, you should pay attention to several important points including:
13 Official Website Wahdah Islamiyah., ‘’Sejarah Singkat Berdirinya Wahdah Islamiyah’’, dikutip dari https://wahdah.or.id/sejarah-berdiri-manhaj/, diakses pada tanggal 10 Oktober 2020 jam 13.00 WIB
14 Saleh M, Eksistensi..., hlm 78”
15 Surat Keputusan dan Imbauan Dewan Syariah Wahdah Islamiyah Tentang Panduan Ibadah Dan Penyikapan Terhadap Virus Corona (COVID-19).
a. For sufferers of the corona virus or people who are indicated by the virus, it is obligatory for him to isolate himself. It is also forbidden for him to perform Friday prayers and pray in congregation at the mosque. In addition, people who are experiencing flu, fever, and cough symptoms are also not allowed to engage in religious activities at the mosque.
b. For people living in areas infected with the virus and in areas with high transmission potential, they are allowed to leave Friday prayers and replace them with Zuhr prayers.
The implementation can be done at home in congregation. For people who live in areas that are still under control and the potential for spreading the virus is low, it is hoped that they should carry out their prayers properly by remaining vigilant and paying attention to any potential that could cause the spread of the virus.
c. Determination of the controlled status of the virus or not in an area refers to the determination of the authorities, in this case the health division by involving MUI or ulama and local community leaders.
6) The management of the body for Muslims who are exposed to Covid-19 pays close attention to medical protocol and still pay attention to Islamic law.
7) Appeals to all cadres and all Wahdah Islamiyah sympathizers, as well as all people in various parts of the region to stay alert and not to spread bad news until the truth is known and to continue to do everything possible to prevent and minimize the potential spread of the Covid-19 virus.
8) Appealing to Muslims to take an active role in changing themselves and their families to stay away from all immorality in order to avoid the punishment of Allah.
The basis for considering the fatwa issued by Wahdah Islamiyah regarding worship guidance during the Covid-19 pandemic comes from the word of Allah, the Prophet's hadiths, and the principles of fiqh. First, it is stated in the fatwa about an order to protect oneself from bad news and an appeal to guard oneself by being aware of a disaster, whether it is an infectious disease.
The order is based on the content of QS: Al-Hadid verse 22 as follows:
ِلََٰذ انِإ ۚ ا َهَأَْبَْن ْنَأ ِلْبَ ق ْنِم ٍباَتِك ِفِ الَِإ ْمُك ِسُفْ نَأ ِفِ َلََو ِضْرَْلْا ِفِ ٍةَبي ِصُم ْنِم َباَصَأ اَم
َك ري ِسَي ِاللَّا ىَلَع
‘’ There is no disaster that befalls on earth and (nor) on yourself but was written in the book (Lauhul Mahfuz) before Allah created it. Verily this is easy for Allah.’’16
Then the second basis for consideration is mentioned in the hadith of the Prophet narrated by Bukhari from a friend of Usamah bin Zaid, namely:
اَهْ نِم اوُجُر َْت َلاَف اَِبِ ْمُتْ نَأَو ٍضْرَِبِ َعَقَو اَذِإَو ،اَهوُلُخْدَت َلاَف ٍضْرَِبِ ِنوُعااطلِبِ ْمُتْعَِسَ اَذِإ
‘’ If you hear of a plague in a country, then don't go into it. And if it infects a country while you are in it, then don't leave that country.’’17
Furthermore, the basis for considering the fatwa comes from the principles of fiqh:
16Ibid, hlm .
17Hadist Bukhari Jilid 7, (Darrut Tashid, Markaz Buhus Wa Taqniyatil Ma’mulat), No. 5771, hlm 375
ُةاﻘَﺸَملﺍ َيِسياتلﺍ ُﺐِلَْﺗَ
‘’Difficulty will bring ease’’
ِحِلاَصَمْلا ِﺐْلَج ىَلَع رمادَﻘُم ِدِساَفَمْلا ُءْرَد
‘’Rejecting mafsadat takes precedence over taking advantage’’
اَهِرَدَﻘِب ُرادَﻘُ ي ِتاَرْوُراضلِل َحْيِبُأ اَم
‘'What is allowed because of an emergency is determined according to the level’’
The methodological framework for the formulation of fatwas related to guidelines for Friday prayers, which is allowed to be replaced with Zuhur prayer considering the current Covid-19 pandemic situation, is the establishment of a fatwa by considering the benefit as the goal of syara. The foundation of benefit in this law is stated by the opinion of Ibn Qayyim in his book I'lam Al-Muwaqi'in:
دابعلا لحاصم یلع ةينبم ةعيرﺸلا
‘’ Shari'at is defined for the benefit of the people’’18
إ داعلما و شاعلما فِ دابعلا لحاصم و مکلحا اهسسأ و اهانبم ةعيرش ن
٫ ةحمرو اهلک لدع يهو
اهلک اهلک لحاصمو هلک ةمکحو
ا
‘'Islamic law is built on the principle of wisdom and benefit for humans in the world and the hereafter. It is an absolute justice, and mercy, benefit, and wisdom.’’ 19 In this case, the Wahdah Islamiyah Sharia Council considers the current condition of the Muslim community first. Taking into account the benefit context, the ijtihad of the internal ulama of Wahdah Islamiyah in exploring a law on this new problem can be called the ijthad istis method} la> hi, in which this concept achieves benefits and eliminates fade away with several steps such as maslahah mursalah and saddu az} -z | ari'ah that become the most important thing in the formulation of fatwas on Friday prayers during this pandemic.20 Contribution of Fatwas Regarding Friday Prayers During the Covid-19 Pandemic Against Contemporary Islamic Law Methodology
Considering the current phenomena and conditions, the Covid-19 pandemic has brought major changes to the order of community life. Handling or mitigating the spread of the Covid-19 pandemic certainly involves several national-level health experts, namely the Indonesian Doctors Association (IDI) and the international World Health Organization (WHO). The Indonesian government made a large-scale social restriction (PSBB) in which the policies were taken from the health sciences mentioned before. The PSBB was designed so that people stay at home, do activities from home, and worship at home. In connection with this policy, a matter of concern is also regarding Friday prayers which are generally carried out in every mosque throughout Indonesia.
The current pandemic situation and conditions we also invite religious leaders and the public to be able to respond to the Covid-19 conditions to engage in ijtihad by collaborating two different disciplines between '' religious logic '' and '' logic of science '' which is the logic of
18Ibnu Qoyim, I’lam …, hlm 12
19Ibid …, hlm 22
20Saiban, Metode…, hlm 123
science referred to here is to pay attention to health science and advice.21 These two logics are also applied by the internal ulama Wahdah Islamiyah as an approach in carrying out ijtihad istislahi as a consideration for benefit. Therefore, the approaches of the two models of different disciplines produce fatwas that provide solutions to bring benefit to the people both individually and as a group from the Covid-19 pandemic in terms of worship.
Apart from considering benefit, considerations of maqasid syari'ah in terms of protecting religion and spirit are also associated with the Covid-19 pandemic situation in terms of worship.
In this case, Wahdah Islamiyah as an Islamic organization that takes part in religious matters, has also provided a contribution and solution to responding to this pandemic with a fatwa on guidelines for Friday prayers during the Covid-19 pandemic, which is done at home by replacing Friday prayers with prayers. Zuhr. Regarding the Wahdah Islamiyah fatwa formulation which uses a religious study approach with a science or health science approach to explore benefits and to consider maqasid syari'ah, it can be described as follows:
Figure 1: Wahdah Islamiyah Fatwa Using a Multidimensional Approach
The fatwa provides solutions to the community for guidance on worship and mitigating the spread of the dangers of Covid-19. As we know under normal circumstances, Friday prayers in congregation in the mosque are carried out routinely by the community. Likewise, the ulama and followers of the Wahdah Islamiyah mass organization as well as followers of other public organizations they carry out Friday prayers in congregation at the mosque. Considering the pandemic, Friday prayers, which should have been done in congregation at the mosque, now for a while during the pandemic period it is permissible not to perform Friday prayers and to replace them with Zuhr prayers at home during the pandemic period.
The results of the ijtihad or fatwa carried out by the Wahdah Islamiyah mass organization are in line with the six features of carrying out the new ijtihad previously described by Jaseer Auda, where these six features are indispensable for mujtahids to be operationalized in contemporary Muslim practice.22 Therefore, the existence of 6 system features in the fatwa formulation is the result of contemporary ijtihad which has openness of the ratio or human thinking. The mujtahid's point of view in exploring a law in the nas uses another disciplinary approach as a
21Ibid, hlm 256
22Jaseer, Membumikan..., hlm 232-233
Region Approach (Islamic Region)
Science Approach (health) Friday prayers
may be replaced
Consideration of maqa> s} id syari'ah safe guards religion
and soul
multidimensional approach (multidimensional approach)
form of improvement of objectives or maqasid syari'ah id which reaches the condition of society. In the face of the current Covid-19 pandemic situation, of course the mujtahid today use modern reasoning in answering and providing solutions in the form of a fatwa in which the contents of the fatwa are studied by several fiqh provisions with a multidimensional approach.
This means that if a new problem is faced from only one approach, namely monodisciplinary, then the understanding of religion and its interpretation of course cannot be analogous to changing conditions of the times.23
This condition certainly provides a change in the legal status of Friday prayers which occurs due to changes in times and places. As mentioned in rule of law change that was triggered by Ibn Qayyim al-Jauziyyah in the book I'lam Al-Muwaqi'in:24
دئاوعلاو تاينلاو لاوحلْاو ةنکملْاو ةنمزلْايغت ﺐسبح يوتفلايغت
‘'Changes in a fatwa are in accordance to changes in time, place, state, intention and habit.’’
Changing the fatwa is a form of ijtihad which demands that the mujtahid expand the fatwa change as a dynamic of Islamic law that occurs due to time, place, intention and habit factors based on the principle of benefit. This is also the essence of a change in law along with changes in time and place with the consideration of a benefit and the purpose of this change in law.25 If Covid-19 is only seen from the point of view of religious studies without paying attention to other fields of study such as health science in terms of Friday prayers which should be carried out in congregation in mosques, then the impact that occurs is no longer eliminating congestion
( دِساَفَمْلا ُءْرَد )
which in this case is the Covid-19 virus, in fact it will actually spread the virus more so that it cannot break the chain of its spread in society. Looking at the health science point of view that calls for large-scale social restrictions, the fatwa that allows Friday prayers to be replaced with Zuhr prayers is to avoid large-scale social crowds, which is a form of taking benefit (ِحِلاَصَمْلا ِﺐْلَج ) to mitigate the spread of the Covid-19 virus.
The current pattern of ijitihad is to provide new ideas by juxtaposing between religious studies, social sciences, and natural sciences into one unit in achieving benefit. The challenge of globalization has become a concern of religious leaders in carrying out social ijtihad which has a plural and multicultural meaning that is not limited to ritual issues but also social issues without religious monolithic.26 So with the idea of fresh ijtihad, it will open up new solutions to religious problems juxtaposed with social, cultural, and even scientific fields such as the current pandemic. In the application of fresh ijtihad which involves the mindset of several disciplines other than religion, this has implications for academics or scientists who are understood as a multidimensional approach. With this approach, it provides a new, multidimensional religious view.27
Based on the results and descriptions of ijtihad which uses a multidimensional approach as an approach in facing the challenges of the times and the globalization of the contemporary era,
23Abdullah, Multidisplin…, hlm 270
24Ibnu Qoyim, I’lam ..., hlm 5.
25Roy Purwanto, Reformasi …, hlm 30
26Amin Abdullah, Fresh…, hlm 28
27Ibid., hlm 29.
the ijtihad method used by mujtahids cannot be separated from the context of maqasid syari'ah which was created from the application of fiqh rules that have become general rules that are universal in nature. From the existence of maqasid syari'ah and the application of fiqh principles that have been developed, this has involved scientific studies which are certainly more diverse.
The results of ijtihad or the logic of the Islamic legal study method also need to be developed in the academic / scientific realm (in the realm of higher education) which will become a study of Islamic legal thought during the reform era and contribute to its academics. This can also be referred to as academic ijtihad which develops Islamic legal thinking with two models of Islamic legal studies that are descriptive and perspective. Descriptive examines the study of Islamic law by looking at the phenomenon of the interaction of social symptoms, while the perspective of studying Islamic law studies by exploring norms that can regulate human behavior in a social order. The perspective approach that has received special attention to contemporary issues today is the application of maqasid syari'ah as a paradigm and the development of contemporary Islamic law as a basic principle and fundamental methodology in contemporary Islamic legal studies. The combination of the two study models can also be said to be a multidimensional rationale for Islamic legal thinking.28
There is a consequence of reforming Islamic law by opening the expansion of knowledge from other disciplines in establishing a more advanced Islamic law or progressive ijtihad, however Wahdah Islamiyah also contributes to the content of its fatwa considerations by expanding knowledge with other disciplines. In accordance with the expansion or development in the methodology of contemporary Islamic law, in this case maqasid syari'ah plays a very important role in actual social problems. Maqasid syari'ah in the contemporary era which extends its studies from the concept of guarding to the development process through various disciplines, is a step towards the realization of maslahah which becomes the welfare and progress of Muslims from time to time.
In order to realize the thought of future Islamic law in changing and developing Islamic law that is dynamic and flexible, it is necessary to have fresh ijtihad. This fresh ijtihad effort was carried out through a multidimensional approach (an approach to Islamic studies with various scientific tools) as well as the expansion of the scientific paradigm of the mujtahids which included religious, natural and social sciences. The study of fiqh proposals and fiqh rules plays an important role in formulating a law that is connected to the maqasid syari'ah system theory from the concept of guarding to development to deal with contemporary problems according to the level of maslahat needs. Therefore, a legal change, in this case the fatwa change can be dynamic in accordance with the situation, and the need for solutions to problems currently being faced by the community.
4. Conclusion
From the discussion that the author has described, several conclusions can be drawn as follows:
1) As a recognized mass organization in Indonesia even though it is still classified as a small mass organization, Wahdah Islamiyah has contributed to providing solutions to religious problems, especially the problem of Friday prayers during the Covid-19 pandemic. The solution given was to issue a fatwa that allowed the implementation of Friday prayers to be replaced with Zuhur prayers at home to mitigate the spread of the virus.
28Al-Alwani, Metodologi…, hlm 94-97.”
2) The methodological framework for the formulation of the fatwa departs from the basis of considerations to achieve benefits associated with a multidimensional approach, so that the methodological framework for formulating a fatwa uses the ijtihad istislahi method. Ijtihad istislahi on this new problem uses a multidimensional approach that collaborates religious disciplines with scientific and social science disciplines as well as the application of fiqh principles to achieve maqasid syari'ah, namely the benefit of human needs in the aspect of maintaining religion and soul.
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