AbstrakGrave pilgrimage in Indonesia becomes its own power. The crowded burial places that were rescued, such as the burial of saints, religious leaders and national figures, became an interesting thing to study, especially as women increasingly dominated the sacred tombs. Deviations made by some pilgrims, both in the form of procedures, culturing and the mixing of men and women resulting of appearance of accusation of polytheism and forbidden conduct from some groups who did not like the grave pilgrimage tradition. Moreover, there many hadiths that indicate that a curse for women who do the grave pilgrimage. The many hadiths that curse women go to the grave (pilgrimage) need to be studied and examined carefully so as not to make mistake in giving a fatwa. The hadith about the grave pilgrimage for a woman is not one only hadith. There are several different hadith with different term and even look contradictory to each other. The difference in the term of thus hadiths will provide a logical consequence of the differences of fatwa around the grave pilgrimage for women.
Abstract Covid-19 has been announced as global pandemic by World Health Organization (WHO). All countries, including Indonesia, implemented the health protocols in preventing the spread of viruses. Among those protocols is social distancing either in lockdown or physical distancing. This policy disrupted the life order and habit, especially in religious ritual. The religious problems should be answered by the ulamas for the law certainty. In the normal situation, the discussion on fatwa is usually held by collective ijtihad (Ijtihad Jama’i). This way is done by MUI and its fatwa commission, NU and Its Bahtsul Masail, Muhammadiyah and Its Majlis Tarjih. Unfortunately, in covid-9 pandemic, the meeting for collective ijtihad is not easy to do because of the healthy protocol. Instead of that, the discussion to determine fatwa should be done as responding religious problems, but by virtual ijtihad via Zoom and others application, such as whatsapp groups. Therefore, this article discuss about the way ulamas responds the law-religious problems during Covid-19 pandemic. Abstrak Covid-19 telah ditetapkan sebagai pandemi global oleh World Health Organization (WHO) sehingga berbagai negara, termasuk Indonesia, menetapkan protokol kesehatan dalam upaya pencegahan penyebaran virus ini. Salah satunya adalah dengan melakukan social distancing baik dengan cara lockdown maupun hanya dengan melakukan physical distancing. Kebijakan ini tentu berpengaruh terhadap tatanan kehidupan manusia, termasuk dalam ritual keagamaan. Tentu persoalan keagamaan harus mendapatkan jawaban dari para ulama agar umat mendapatkan kepastian hukum. Problemnya adalah, setiap persoalan hukum biasanya dalam kondisi normal dilakukan dengan cara kolektif (ijtihad jama’i), baik yang dilakukan oleh MUI dengan komisi fatwanya, NU dengan Lembaga Bahtsul Masailnya, Muhammadiyah dengan Majlis Tarjihnya, dan ormas-ormas lainnya. Namun dalam kondisi seperti sekarang ini (masa pandemi Covid-19) tentu tidak mudah untuk dilakukan. Maka muncullah terobosan baru dengan cara memaksimalkan kecanggihan teknologi, sehingga persoalan keummatan tetap bisa direspon dengan baik melalui ijtihad ‘virtual’, baik dengan cara melalui aplikasi Zoom maupun melalui chatting dengan memaksimalkan group-group Whatsapp (WAG). Oleh karena itu, kajian ini akan membahas tentang bagaimana para kyai (ulama) merespons persoalan hukum selama pandemi Covid-19.
Tujuan Pengabdian Kepada Masyarakat (PKM) Mahasiswa ini adalah untuk mengadakan program bakti sosial kepada masyarakat terkait pengobatan terpai bekam. Bekam adalah terapi pengobatan tradisional menggunakan gelas atau tabung yang ditelungkupkan pada bagian permukaan kulit tertentu agar menimbulkan bendungan lokal. Menurut ilmu kedokteran, terdapat teori keseimbangan dimana alam semesta dan isinya, termasuk organ tubuh manusia, selalu berada dalam keadaan seimbang. Terapi bekam membantu menjaga keseimbangan tersebut. Masyarakat yang diduga positif Covid-19 akibat imun daya tahannya yang lemah sehingga mudah tertular berbagai virus. Alasan tersebutlah yang mendasari kegiatan bakti sosial terapi bekam dalam upaya menstimulasi imun tubuh. Penulis melakukan pengumpulan data melalui kuesioner serta studi terhadap dua buku. Dengan program bakti sosial kesehatan terapi bekam ini, penulis berharap masyarakat mendapatkan kesehatan prima.
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