Objectives Of Sharia Research Articles

Digital Marketing dalam Perspektif Hukum Islam: Pendekatan Maqashid Shariah Index

Digital marketing is a very popular and effective way of marketing today. Digital marketing is an effort to promote a brand using social media that can reach consumers in a timely, personal, and relevant manner. SEO, social media optimization, advertising (ads) on social media can even be paid in advance if you are a good and trusted seller, sell on the marketplace, sell live on TikTok, and so on. Is this way of marketing in accordance with the objectives of the Shari'a? Are these approaches in accordance with the objectives of sharia (maqashid sharia) in Islamic economics? In Islamic economics there are several things that are the main goals (maqashid sharia), this main goal must be fulfilled. this is important because it is used as a parameter or measure of how a business is said to be sharia or not. God willing, this article will try to answer it more clearly. The main goal of Islamic economics is maqashid al-syariah itself, namely the achievement of happiness in the world and the hereafter (falah) through a good and honorable life order.

The Concept of Production and Environment in the Perspective of Islamic Economic

This study aims to describe the concept of production and the environment in the perspective of Islamic economics. The methodology used is qualitative-library-descriptive. The conclusion obtained is that the role of humans, which in Islam is called caliph, is actually a creature delegated by Allah Swt. to prosper the earth. Nature has been designed by Allah Swt. to submit to human interests, designed intended to meet human welfare. The motive for maximizing profit is seen as not wrong in Islam. Efforts to seek profit is a logical consequence of one's production activities because profit is a sustenance given by Allah Swt. to humans. In the view of Islam, production is not just a worldly activity, but also a means to seek happiness in life in the hereafter. For this reason, the motivation of producers in maximizing profits must be carried out in ways that are in line with the objectives of sharia (maqasid sharia). Maintenance of the environment and its preservation is the same as efforts to perfect the objectives of the sharia. The rules of production in Islam cover many things with the aim of benefiting human life, including: producing halal goods and services; preventing damage on earth; meeting the need to achieve prosperity; the independence of the people; and improving the quality of human resources.

Shariah objectives and their effects on contracts: المقاصد والمآلات وآثارها على العقود

This study used a deductive approach to determine the Sharia objectives in ruling some contracts to be forbidden, an analytical approach to determine the aims of competent individuals, an inductive approach to determine the views of jurisprudents regarding Murabaha contracts, and a comparative approach to compare the objectives of Sharia to the contractor’s aims and goals in their contracts. The study provides some recommendations including the need for an increased focus on the study of Sharia objectives and to adopt this branch of study as a set of standards to promote the jurisprudential view and control similar issues; and the need to achieve an Islamic banking model that achieves the Sharia objectives and provides opportunities for societal development The study developed a mechanism for an aims- oriented view to deal with suspicions arising around contracts, within a methodology that enables jurisprudential preference according to the Sharia objectives, in order to reach Sharia rulings that align and agree with Sharia objectives.

Mandatory Wills for Adultery Children, Analysis of the Compilation of Islamic Law from the Perspective of Maqasid Syariah Al-Syatibi

Over time, the development of Islamic law in Indonesia shows relatively rapid growth, both from the institutionalization of law and contemporary Islamic studies. One of them is the mandatory will listed in the Compilation of Islamic Law (KHI) Article 209 Paragraphs 1 and 2. The mandatory will intended in this KHI is the taking of property from the adoptive parent for the adopted child or from the adopted parent for the adoptive parent through a mandatory decision of the award, whether the deceased person pronounces or writes the will when living or not. This KHI is a set of Islamic laws that are the product of Indonesian scholars to answer problems in the community and become a formal reference of judges in deciding a case. Tururanan, from the will of the obligation in the KHI, can then be implemented a mandatory will for adultery children as a protection against it. This article uses the library research approach and philosophical qualitative-juridical methods, then analyzed using maqasid shari'ah al-Syatibi, in terms of propositions, illah, and maslahat justice by the purpose of shari'ah. Whether the concept of compulsory will for adulterous children is under the objectives of sharia to create ummat benefits or not, the results can later be used as references and evaluation materials by legal experts and legal practitioners in the termination of the court and study materials for academics.

Halal Lifestyle, Profitability, Size, Affects CSR as a Learning Process in Tawhidi Epistemology

The purpose of this research is to know Influence Halal Lifestyle, Profitability, Size of the Corporate Social Responsibility based Tawhidi Epistemology Approach. The method used in this research is quantitative research with descriptive data analysis techniques and secondary data. Secondary data is the result of panel analysis. The results of the study are from the results of panel data selected is the Random Effect Model with Eviews 9 software. From these results, it can be concluded that Halal Lifestyle has a significant effect on Corporate Social Responsibility, Profitability has a significant effect on Corporate Social Responsibility, and Company Size has a significant effect on Corporate Social Responsibility. Model Tawhidi string of relations based on the approach of the Qur'an and as-Sunnah with the suratic done in the form of interaction, integration and evolution (IIE), which makes a reciprocal relationship (circular causation) between the issues and make the flow of knowledge on the issues discussed in this study. In accordance with the objectives of sharia is to determine the effect of each variable against another thoroughly and proportionate, so that the learning process variable to one another are interconnected strong and being great, it can improve human welfare or as a function of welfare social good for the company, society, employees, government and investors.

Implementing Halal Industry Management and Environment Conservation Based on Maqashid Sharia

Purpose: Ecosystem problems are an increasingly complex and serious global problem faced by human beings around the world. More and more production with the use of modern technology to exploit nature continuously resulted in the declining quality of the environment. The core of a green economy is low carbon growth, resource efficiency, and social inclusivity, which have implications for sustainable development, energy management, a green economy in urban areas, as well as green business. This is in accordance with the values in Islamic economics, especially analyzed from the Maqashidal-Shariah point of view. This study intended to give an overview of halal industry management and environment conservation in the view of Maqashid ShariaDesign: This study was a literature study to overview the management of halal industry and environment conservation in the view of Maqashid Sharia.Findings: Economic dissemination with the universal values of Maqashid Sharia (linking environmental issues with aspects of sharia objectives) in fiqh al-bi'ah resulted in a decrease in the passive attitude of the community. The basis of the green economy on the problem of inequality caused by the unequal distribution of green production factors can be overcome based on the principles of al-adl (justice), Maslahah (public interest) and Musawah (equality).Originality/Values: Various obstacles that arise will be overcome because the purpose of Sharia is a concept based on the guidelines set by the Creator.

Inconsistency of Guarantee Norms on The Mudharabah Fatwas in Indonesia

The fatwa is the legal basis for Islamic banking in carrying out business activities as referred to in Article 26 paragraph 1 of the Sharia Banking Law. In providing a legal basis for Islamic banking activities, the Indonesian Council of Ulama issued fatwa 07/2000 and fatwa 105/2016. However, these two fatwas confuse the Islamic banking industry players and theoretically are problematic because there are conflicting norms in those two fatwas. The purpose of this study is to find and analyze the legal basis for the mudharabah fatwas of the Indonesian Council of Ulama number 07/2000 and number 105/2016 and analyze the difference in norms in the two fatwas from the perspective of Islamic law methodology (ushul al-fiqh). This type of research is explanatory normative juridical research using a conceptual approach and a statutory approach. Based on this research, it was found that the legal basis used in the determination of fatwa number 07/2000 has a weakness because it is based on weak Hadits so that it cannot be used as a legal basis for establishing a fatwa. In the perspective of ushul al-fiqh, changes in fatwas are allowed as long as they are aimed at realizing the benefit under Sharia objectives.

Team Leadership under the objectives of Sharia

The issue of team leadership in contemporary life has become a very serious and profound issue. The leader is the effective figure in organizing the team، achieving cooperation and helping other team members; In order to achieve the desired goals and desired goals، leadership is also related to the rules، foundations and principles that it is imperative for every organization serious in the path towards renaissance and advancement to have leadership that is aware of the goals of the work for which it was established، and is able to achieve them effectively and savvy. Hence، this study came to show the legitimate rooting and the intentional consideration of leadership and how to activate the role of the leader with the work team in this perspective. The research was concerned with studying the importance of leadership in the work team and its objectives، the factors that contributed to the formation of some leaders، the ethics of the leader and his skills with the work team in light of the legitimate purposes.

The Objective Vision of Sharia Rules at Modernists: A Critical Original study

 This Reseach is about the contemporary scholars’ perspectives on the term of purpose and the great objectives of Sharia. The study, therefore, provides an overview for the term of Sharia purposes, contemporary trendies and perspectives towards the concept. The study also investigates the scholars’ views and explains how they have used the principles and values of Sharia for their interests and also how they validated their commitments. The study, similarly, tries to explore the contemporary scholars’ methods and intentions for conducting these commitments. It, furthermore, investigates the scientific mistakes that the trendies committed when they use the objectives of Sharia as a tool for providing evidence.

Family law reform in Indonesia according to the Maqashid al-shari’a perspective (A case study of Law no. 16 of 2019)

This research discusses family law reform in Indonesia in relation to the Law No. 16 of 2019 concerning the minimum age for child marriage. The study has been conducted using Maqashid al-syariah perspective in order to analyze first, the formulation of family law reform in Indonesia related to No. 16 of 2019, and second, the perspective of maqasid al-syariah in the law. The primary resource in this library research was Law No. 16 of 2019, and Marriage Law No. 1 of 1974. The results of the study found that family law reform regarding the age limit for marriage in Indonesia began with the existence of the judicial review process to the Constitutional Court regarding Law No.1 of 1974, more specifically Article 7 paragraph (1) which was perceived as contradictory to the 1945 Constitution Article 27 paragraph (1). This paper also proved that the determination of the age limit for marriage in Law No. 16 of 2019 is in accordance with the purpose of marriage and the objectives of sharia in general. In a nutshell, it can be concluded that there has been a reform of family law in Indonesia which can be seen from the aspect of the law regarding the age limit for marriage from nine years in the fiqh literature version to nineteen years in the version of Law No. 16 of 2019. In addition, Law no. 16 of 2019 also equates the minimum age for marriage between boys and girls, which is nineteen years, although classical fiqh literature distinguishes it.

Cadar and Women’s Awrat In Indonesian Qur'an Literature

The use of cadar becomes a controversial discussion in Indonesia. However, the majority of scholars consider the cadar is not an obligation in religion. Bearing in mind, there are differences in the limits of women's genitalia or awrat. It shows in the Quranic interpretation of literature in Indonesia that cadar's views lie in the different scholars in interpreting and determining the limits of women's genitalia. This paper uses a comparative method to compare the interpretations of Hasbi Ash-Shiddieqy and Quraish Shihab in understanding verses about the cadar and the limits of women's Awrat (genitalia) in both interpretations. This research method is qualitative and library research. Hasbi Asy-Syiddieqy, in his interpretation of An-Nur, explains that women are obliged to cover their jewelry, while Quraish Shihab considers the cadar is not an obligation in religion because, for him, the face is not part of the awrat (genitalia) that must be covered. The difference can be seen from their educational and scientific backgrounds. Hasbi Asy-Syiddieqy has a background in Islamic law (Fiqh), so the style of interpretation in the book of An-Nur is more nuanced in fiqh. However, Quraish Shihab highlights the nuances of interpretation in the book of Al-Misbah, which tends to imitate the model or style of interpretation of Muhammad Abduh and Rashid Rida. This cadar is part of the need for tahsiniyat (Luxuries). The need for tahsiniyat is a need which if not fulfilled, does not threaten the existence of one of the maqashid ash-shariah (objectives of sharia) and does not cause difficulties.

توعية الناس وتثقيفهم في الفتن في الحالة الراهنة: دراسة تحليلية

The subject of Fitana(trials) is very broad and has many aspects. This humble work focuses on one important aspect that is awareness. Fully educating the generations on how to face the time of trials and to know the reality and effects of these trials and tribulations. Furthermore, it is also important to note the intensity of the threat it poses and wisely chalking out a strategy to interact with them and to assess the damage made to human life in the light of guiding principles and provisions derived from the Quran and the Sunnah of the Holy Prophet صلى الله عليه وسلم and biographies of our righteous ancestors. If the Muslim community follows them in true letter and spirit, it will never be regretted or disappointed. The guiding principles include ignoring rumors by encouraging sensible use of tongue and verifying the news before believing it. Spreading rumors is one of the deadliest weapons of enemies to destroy unity of the Ummah and creating atmosphere of chaos and anarchy. Precisely, it is evident that objectives of Sharia cannot be ensured, and Islamic renaissance cannot take place in the absence of self-consciousness, non-inclusive education system and without being cognizant of events around us.

Sexual Violence in an Islamic Higher Education Institution of Indonesian: A Maqasid Al-Shariah and Foucauldian Perspective

Sexual violence was prevalent in many settings, including in religious educational institutions. This article analyzed cases of sexual violence at an Islamic higher education institution in West Java, Indonesia, using the maqasid al-shariah and Foucault's theory of sexuality as the theoretical frameworks. This mixed-method research used Google form's surveys, in-depth interviews, and observations as the data collection methods. The data were analyzed using a flow model, which comprised selection, display, analysis or discussion, and conclusion. This study showed that verbal and non-verbal sexual violence was rampant. It occurred between student and student, lecturer and staff, staff and staff, and lecturer and student. Four models of sexual violence were found based on the typology designed by Dzeich and Weiner, who categorized thirteen forms of sexual violence. The maqasid al-shariah analysis outlined that sexual violence was against the fundamental values and objectives of sharia and human rights. Additionally, Foucault's theory identified patriarchal and cultural hegemony aspects in sexual violence. This study's intriguing part was the findings that combined in-depth interviews, observations, and surveys, intended to understand the intensity of existing cases. On the other hand, the power of analysis was centered on normative fiqh and sociological aspects. According to the literature reviews, these two approaches had not been administered by previous researchers.

Konstruksi Epistemologi Fikih Pandemik: Analisis Fatwa-Fatwa MUI

The Covid-19 pandemic has changed the behavior of people in the world, both in social, political, cultural and religious practices. The practice of strict health protocols has changed religious practices, both in Islam, Christianity, Hinduism, Buddhism and other faiths. In Islamic countries or countries where the population is predominantly Muslim, the ulama play an important role in legitimizing these changes in religious practice. In Indonesia, there is the Indonesian Ulema Council (MUI) which plays a role in providing fatwas related to changes in religious practices, such as prayer, zakat, Hajj and burying people who died due to being infected with Covid-19. These fatwas raise the issue of the epistemological construction that underlies the fatwas. Through a philosophical approach and content analysis of the MUI fatwas products, it was found that MUI fatwas were based more on empirical-scientific arguments (burhani) as well as ethical principles of Islamic teachings contained in the principles of maslahah (general good) and syadz al-zari'ah (avoiding danger). This article shows that the legal reasoning built by MUI shows the tendency of epistemology with a realism style based on scientific facts so that religion plays a role in providing legitimacy in the ethical and moral realm in the form of sharia objectives (maqāshid al-syarī’ah).

الحق الواجب دیانةً وتطبیقاتها على المعاملات المالیة

الحق الواجب ديانة وتطبيقاتها على المعاملات المالية أحمد راشد سعود المحيلبي. قسم الفقه المقارن وأصول الفقه، کلية الشريعة والدراسات الإسلامية، جامعة الکويت، دولة الکويت. البريد الإلکتروني: afaak_2010@yahoo. com ملخص البحث: يهدف هذا البحث إلى بيان موقع الحق في المعاملات، وذلک لأن الفقهاء القدامى قد تعرضوا لقواعد الإثبات في کتبهم وذکروها بشکل متناثر دون تبويب أو ترتيب، وتعرضت لبيان المعاني اللغوية والاصطلاحية لمعنى الحق والديانة، ووضحت بيان علاقة الحق بالقضاء، ومفهوم الحق عند الفقهاء، ثم تعرضت في البحث لبعض المعاملات الشرعية المالية، وکان الغرض من ذکر بعض المعاملات الشرعية هو بيان ارتباط الحق والديانة بالمعاملات المالية الشرعية، وأنها من أکثر المجالات التي تظهر فيها أهمية الحق والديانة وعلاقتهما بالقضاء، لأن التنازع بين الناس يکون في المعاملات في ما بينهم، وليست في العبادات، وبيان خطورة الاحتکار وما يتسبب فيه من إضرار بالحالة الاقتصادية، مما جعل المشرع يتفهم هذا الأمر ويتماشى مع ما ورد من أقوال في الشرع الحنيف، تفيد حرمة الاحتکار؛ لأنه متنافي مع مقاصد التشريع، فوضع المشرع ضوابط وعقوبات، من شأنها السيطرة على المحتکرين. The due Right of Religion and its Applications of Financial Transactions By: Ahmed Rashid Saud Al-Muhailbi Department of Comparative Jurisprudence and its Fundamentals Faculty of Sharia and Islamic Studies Kuwait University The State of Kuwait Abstract This research aims at displaying the due place of the right in business transactions because the early jurists have dealt with the rules proving them in their books and stated them in a scattered manner; unclassified or organized. The researcher is keen on clarifying the linguistic and idiomatic meanings of the right and religion as well clarifying the relationship between the right and the judiciary، and the concept of right for the jurists. Then the researcher highlights some lawful financial transactions. The purpose of stating some lawful transactions is showing how right and religion are closely connected to lawful financial transactions which constitute the most likely fields where the importance of right، religion and judiciary come to the ground. Generally speaking، people do never conflict over acts of worship but instead they conflict over business transactions. The research also emphasizes the peril of monopoly and the great harm it causes to economic state something that made the legislator understand this matter and keep up with what has been revealed by Almighty Allah concerning monopoly as it is in controversy with the objectives of Sharia. Therefore، the legislator established governing rules، terms، conditions and acts of punishments to control the monopolists.

قدسية شروط الواقف في ضوء النصوص والمقاصد The Sanctity of the Waqif Conditions in Light of the Sharia Texts and Objectives

This research aims to clarify the position of the endowment founder in the financial endowment contract and also aims to explain the opinions of the four doctrine of Islamic Jurisprudence (Madhahib: Hanafi, Maliki, Shafii and Hanbali) on the sanctity of the endowment founder’s conditions. Moreover, it also seeks to explain the sanctity of the endowment founder’s conditions from the Islamic objectives view. The research highlight on the concept of endowment founder and his conditions from the jurist’s perspective view. Additionally, it also explained the meaning of the terms on sanctity of endowment founder’s conditions. On conducting this research, a qualitative methodology was employed to analyses the literature through inductive and deductive methods. The researcher found that the endowment founder is considered as a legal element in the endowment financial contract. It also found that the considerable statement from the endowment creator is the positive one. The researcher also found that the four doctrine agreed on the invalidity of any condition that infringes the nature of the endowment or contradicts its requirements. Moreover, the researcher also found that ‘the sanctity of the endowment founder’s conditions is a term used to refer to the obligatory of following the founder’s conditions in a strict manner without any change and respecting his desire as long as it serves the Sharia objectives and the purposes of endowment. This research encourages people not to consider saying of the jurists: “the condition of the waqf founder is same as a text of the Shariah” as means of narrowing what the Sharia broadens from the purposes of waqf.

Never Lose Hope On Your Community Improvement In Religion: Issues Of Takfir (Infidel) And Codenmnation Among American Muslims

With the resent spread of Islam in the west and United States of America, it is now necessary to analyze the best gradual method of presenting the teachings of Islam to people in the light of objectives of Sharia. The expansion of Islam is of tactical and strategic planning of the part of Prophet Muhammed. Believers should be relieved from the fear of harsh methods that can make them lose hope in themselves and their community. The work will focus on the human feelings, and the simplicity of Islamic teachings and its effect of rising new generation within the Islamic schools. Contents will be derived from the Quran, the traditions of the Prophet and the sayings of the scholars based on the teachings. Prophet Muhammed said: “Verily, the religion is easy, and no one burdens himself in religion except that it overcomes him, so be moderate, seek closeness to Allah, give glad tidings and gain strength for worship in the morning and the night”. Muslim leaders in Houston along with the political leaders in America and many non-Muslims confirmed the simplicity of Islam. The result of this work will lay emphases on the importance of wisdom and beautiful admonitions. It will enhance Islamic schools’ perfect way to choose the syllabus that will serve the community better.

Analisis Pengaruh Islamicity Performance Index terhadap Profitabilitas Bank Umum Syariah di Indonesia Tahun 2014 – 2018

Sharia banking performance needs to be measured with an approach that is by sharia objectives in addition to using conventional approaches. An alternative to this approach is to use the Islamicity Performance Index. This study was conducted to obtain empirical evidence about the effect of Islamicity Performance Index components on the profitability of Islamic commercial banks in Indonesia which is proxied by Return on Assets (ROA). This research was conducted using seven samples of Islamic banks in Indonesia using the 2014-2018 quarterly financial reports. The sample selection method uses purposive sampling. The data used in this study are secondary data obtained from each Islamic bank's website. The method used in this research is panel data regression using the eviews 10 application program. The results of this research indicate that simultaneously the selected component of the Islamicity Performance Index has a significant effect on the profitability of Islamic Commercial Banks in Indonesia. Partially, the profit sharing ratio and zakat performing ratio have no significant effect on the profitability of Islamic Commercial Banks in Indonesia. Meanwhile, the equitable distribution ratio has a significant positive effect on the profitability of Islamic Commercial Banks in Indonesia.

Evidence Laws in Sharia and the Impact of Modern Technology and DNA Testing

Sharia has continuously developed since Islam’s inception in the seventh century CE. This article focuses on hudud criminal law evidentiary requirements, particularly adultery, and critically assesses the impact of modern technology on these laws. Many modern Muslim states implementing Sharia or a part of it are struggling to incorporate technological advancements into their criminal evidence rules. In assessing the desirability of updating Sharia proofs, it is established that modern technology can be comfortably incorporated as circumstantial proof in Sharia under the legal concept of ijtihad. Such proof, however, means it cannot be used to prove hudud crimes, such as adultery, which would contravene objectives of Sharia, hudud, and Sharia privacy principles. Consequently, while modern technology can be incorporated within Sharia evidence laws, there are restrictions on its use due to the unique aspects of hudud and its Sharia objectives.
 Modern technology, such as DNA testing, may be used as paternity verification at a wife’s request to establish her innocence in li’an cases or to prove paternity under family and civil laws to provide maternal and child welfare rights. A number of modern Muslim jurisdictions are currently grappling with these issues, using creative approaches in combining modern legislation with Sharia principles.
 This article argues there is no discrepancy between retaining immutable Sharia laws while simultaneously updating other laws and procedures, including the integration of modern technology.

دَفعُ الجوائحِ مُقَدّمُ على جَلّبِ المصالحِ- جائحة کورونا - دراسة فقهیة

دفع الجوائح مقدم على جلب المصالح- جائحة کورونا - دراسة فقهية کمال محمد عواد عوض قسم الفقه ، کلية الشريعة والقانون، دمنهور، جامعة الأزهر، القاهرة . البريد الالکتروني : drkamalawad7@yahoo.com ملخص البحث: تمتاز الشريعة الإسلامية برفع الحرج والسماحة والتيسير ودفع المشقة وقلة التکاليف، وإذا وجد ما يصعب فعله ووصل الأمر إلى درجة الضرورة، فقد شرع الله تعالى رخصا تبيح للمکلفين ما حرم عليهم، وتسقط عنهم ما وجب عليهم فعله حتى تزول الضرورة، وذلک رحمة من الله بعباده وتفضلا وکرما، وقد وضع الفقهاء قواعد فقهية مهمة حاکمة لأوقات الأزمات، من أهمها: قاعدة دفع المفاسد مقدم على حلب وقاعدة المشقة تجلب التيسير. وحفظ النفس من أهم مقاصد الشريعة، ولذلک کان هنالک ضرورة لحماية النفس وصحة الإنسان، فيجب على المسلمين أن يحافظوا على أنفسهم بقدر المستطاع من الأمراض، وقد أوجبت الشريعة الإسلامية إنقاذ الأرواح والأنفس من الهلاک، وجعلت إنقاذ النفس حقا لکل فرد، بالوقاية من الأمراض والأسقام قبل حدوثها وبالتداوي بعد حدوثها. وفي خضم جائحة کورونا وجدنا ثراء الفقه الإسلامي بما يحفظ الإنسان ويحافظ عليه، من خلال النظافة في المأکل والمشرب والملبس من خلال الطب الوقائي، وأنه إذا تعارضت الجوائح وهى مفاسد مع فيقدم دفع الجوائح على جلب المصالح. وقد ضمنت البحث أربعة مباحث، فبينت في المبحث الأول: مفهومدفع الجوائح مقدم على جلب المصالح، وفي المبحث الثاني: بينت أساس دفع الجوائح مقدم على جلب وفي المبحث الثالث: بينت الحکمة في تقديم دفع الجوائح على جلب المصالح وضوابطه، وفي المبحث الرابع : دفع جائحة کورونا من خلال بيان أحکام الحجر الصحي، وحکم تعطيل إقامة الجمعة والجماعة وصلاة التراويح والعيدين في المساجد، وتعليق العمرة بسبب جائحة کورونا، وحکم زيارة المريض المصاب بالمرض المعدي الکلمات المفتاحية : دفع الجوائح، جائحة کورونا، الحجر الصحي، تعطيل إقامة الجمعة والجماعة وصلاة التراويح والعيدين في المساجد، وتعليق العمرة، زيارة المريض المصاب بالمرض المعدي. The of pandemics is preceded by the bringing in of interests- Jurisprudence study Kamal Mohammed Awwad Awad Jurisprudence Department, College of Sharia and Law, Damanhur, Al Azhar university, Cairo. Email: drkamalawad7@yahoo.com Abstract: The Islamic Sharia is characterized by raising embarrassment and forgiveness, facilitation, payment of hardship, and lower costs. If he finds something difficult to do and the matter has reached the point of necessity, God Almighty has legalized permits for those who are charged with what is forbidden for them, and what they were obligated to do will be waived from them until the necessity passes, and that is a mercy from God to his servants and a favor and generosity. The jurists have laid down important jurisprudential rules governing times of crisis, the most important of which are: The rule of paying the evils before bringing benefits, and the rule of hardship brings ease. Preserving the self is one of the most important objectives of Sharia, and therefore there was a need to protect oneself and human health. Muslims must protect themselves as much as possible from disease, the Islamic Sharia necessitated saving lives and souls from perdition. And it made saving the soul a right for everyone, by preventing diseases and illnesses before they happen and with medication after they happen. In the midst of the Corona pandemic, we found the richness of Islamic jurisprudence in what preserves the human being, through hygiene in food, drink and clothing through preventive medicine, and that if pandemics, which are evils, conflict with interests, then for pandemics is given precedence to bringing interests. The research included four sections. In the first section, it was explained: The concept of pushing out pandemics takes precedence over bringing the second section: I showed the basis for pandemics in advance of bringing interests. In the third section: The wisdom of introducing the of pandemics to bringing interest and its controls was demonstrated. In the fourth section: the Corona pandemic through a statement of quarantine provisions, and the ruling on disrupting Friday and congregational prayers, Tarawih and Eid prayers in mosques, and the suspension of Umrah due to the Corona pandemic, and the ruling on visiting a patient with an infectious disease. Kew word: Pushing out pandemics, Corona pandemic, Quarantine, crippling of Friday prayers and group prayers, And crippling Tarawih and Eid prayers in mosques, And the suspension of Umrah, Visiting a patient with an infectious disease.