The Covid-19 pandemic crisis that hit Malaysia has changed the norm of human life in many ways. The government has drafted and issued new Standard Operating Procedure (SOP) and enforced the Movement Control Order (PKP) in an effort to curb the spread of the Covid-19 epidemic. Through the principles of Islamic jurisprudence, one of the methodologies for determining the law is based on the method of fiqh (Qawa'id fiqhiyyah). Therefore, the method of fiqh can be a guiding instrument in facing this pandemic. The research question for this study is how the application of the fiqh method "No Harm to Oneself And Not Harmful to Others" (La Darar Wa La Dirar) in determining the law related to the issue of Covid-19. This paper aims to explain the aspects of the use of the fiqh method "No Harm to Oneself And Not Harmful to Others" (La Darar Wa La Dirar) that can be applied in dealing with the Covid-19 pandemic in Malaysia. This method is taken directly from the hadith of the Prophet S.A.W. is seen as very important in helping contemporary scholars to find similarities and make comparisons on various fiqh issues and make adjustments to new problems that do not yet have the backing of Islamic law. The research method used is a qualitative study through exploration of various library sources by examining books related to Qawaid fiqh iyyah, current fatwas in accordance with the situation of Covid-19, journals and reports of authoritative physicians and fiqh scholars in the issue of Covid-19 in Malaysia. In addition, observation techniques were also carried out. The collected data were analyzed and explained using inductive, deductive and comparative methods to obtain appropriate results in accordance with the objectives of the article. The findings of the study found that the fiqh method of "No Harm to Oneself And Not Harmful to Others" (La Darar Wa La Dirar) and several branches of the method are applied in many problems related to the implementation and government directives during the Covid-19 pandemic in Malaysia and can be used as a benchmark for self-care of the individual, society and country from the threat of this virus. Although it is not explicitly mentioned but the action taken is in line with the method of fiqh which recommends that all harms be removed. Thus, the scholars of usul fiqh formulate the method emphasizing the need to eliminate all harms as approved by the Islamic law and the method is formulated based on the command of Allah SWT: ”Do not spread corruption in the land after it has been set in order. And call upon Him with hope and fear. Indeed, Allah’s mercy is always close to the good-doers." (Al-A’raf: 56). Therefore, Muslims and the multi-racial community in Malaysia are not allowed to do anything that not only endangers themselves, but also causes harm to others.
Krisis pandemik Covid-19 yang melanda Malaysia banyak mengubah norma kehidupan manusia. Pihak kerajaan telah merangka dan mengeluarkan Standard Operating Procedure (SOP) baharu dan Perintah Kawalan Pergerakan (PKP) dikuatkuasakan kerajaan dalam usaha menangani penularan wabak Covid-19. Menerusi ilmu usul fiqh, salah satu metodologi penentuan hukum adalah berasaskan kaedah fiqh (Qawa’id fiqhiyyah). Oleh yang demikian, kaedah fiqh boleh menjadi instrumen panduan dalam menghadapi pandemik ini. Persoalan kajian ini adalah bagaimana pengaplikasian kaedah fiqh ‘Tiada Mudarat Dan Tidak Boleh Memberi Mudarat’ (la darar wa la dirar) dalam penentuan hukum berkaitan isu Covid-19. Kertas kerja ini bertujuan menjelaskan aspek penggunaan kaedah fiqh ‘Tiada Mudarat Dan Tidak Boleh Memberi Mudarat’ (la darar wa la dirar) yang boleh diaplikasikan dalam mendepani pandemik Covid-19 di Malaysia. Kaedah ini diambil secara langsung daripada hadis Nabi SAW dilihat sangat penting dalam membantu para ulama kontemporari mencari persamaan dan membuat perbandingan terhadap isu-isu fiqh yang pelbagai dan penyesuaian dibuat dengan permasalahan baru yang belum mempunyai sandaran hukum syarak. Metode kajian yang diguna pakai adalah kajian kualitatif melalui penerokaan terhadap sumber kepustakaan yang pelbagai dengan meneliti buku-buku berkaitan Qawaid fiqh iyyah, fatwa semasa dengan disesuaikan dengan situasi Covid-19 ini, jurnal serta laporan pihak berautoriti pakar perubatan dan ahli fiqh dalam isu Covid-19 di Malaysia. Selain itu, teknik observasi turut dijalankan. Data-data yang dikumpul dianalisis dan dihuraikan dengan menggunakan kaedah induktif, deduktif dan komparatif bagi mendapatkan natijah yang sesuai selaras dengan objektif artikel yang telah ditetapkan. Dapatan kajian mendapati kaedah fiqh ‘Tiada Mudarat Dan Tidak Boleh Memberi Mudarat’ (la darar wa la dirar) dan beberapa cabang kaedah diaplikasi dalam banyak permasalahan yang berkait dengan pelaksanaan dan arahan kerajaan semasa pandemik Covid-19 di Malaysia dan mampu digarap sebagai penanda aras untuk penjagaan diri, masyarakat dan negara daripada ancaman virus ini. Walaupun ia tidak disebut secara jelas tetapi tindakan yang diambil adalah selari dengan kaedah fiqh tersebut yang menyarankan supaya semua kemudaratan dihilangkan. Justeru, ulama usul fiqh merumuskan kaedah tersebut menekankan keperluan untuk menghilang dan menghapuskan semua kemudaratan yang diperakui syarak dan kaedah berkenaan dirumuskan berdasarkan perintah daripada Allah SWT. Oleh itu, orang Islam dan masyarakat pelbagai kaum di Malaysia tidak dibenarkan melakukan sesuatu tindakan yang bukan sahaja membahayakan diri sendiri, bahkan mencetuskan kemudaratan kepada orang lain.
THE INTEGRATION OF DIGITAL FORENSICS SCIENCE AND ISLAMIC EVIDENCE LAWS
