THE IJTIHAD OF MUHAMMADIYAH ON THE SPREAD OF THE COVID-19 OUTBREAK IN INDONESIA

This article wants to discuss the Ijtihad of Muhammadiyah in the Covid-19 pandemic outbreak in Indonesia. In order to achieve this goal, with a literature approach, this article will answer two important questions, namely how the efforts of Ijtihad Muhammadiyah deal with the Covid-19 outbreak, then furthermore, why the context of Muhammadiyah ijtihad is very important, and in any form ijtihad from Muhammadiyah. Indeed, scholars pay great attention to this ijtihad problem, Muhammadiyah people pay attention to the Muhammadaiyah circular, but the focus of this article has not been a concern for the Muhammadiyah community. Therefore, this study is the first step to exploring the problem. This article argues that in its ijtihad, Muhammadiyah issued ijtihad, replacing Friday prayers with zuhr prayers and jama'ah prayers replaced with prayers in their respective homes, the worship of funeral prayers instead of ghaib prayers, takziah activities carried out online. In treating Muhammadiyah corpses, it is argued that it should be considered to follow health protocols if it is considered an emergency to avoid direct contact with the family or medical personnel with Covid-19 corpses; the body is buried without having to be bathed and shrouded. This is done on the basis of avoiding the immudharotan takes precedence over bringing benefits. It is also based on the hadith that states there is no harm and youth. Religious orders must be carried out efficiently and should not be emphasized if there are uzur, such as during the Covid-19 pandemic.

technology. 4 Ijtihad, according to Muhammadiyah, is the result of human thought in understanding God's revelation. So, ijtihad, according to Muhammadiyah, cannot be used as a source of law in Islam but only as a method in ijtihad. 5 In the development of Muhammadiyah thought, there are three procedures for carrying out ijtihad. First, Bayani is said to be an attempt to interpret a dzanni verse with another verse, the second qiyas as an attempt to analogize a problem that has no law to one problem that already has a law because of the existence of illat equations, and the third istislahi this method based on the concept of maslahah in the provision of law in Islam. 6 So during the Covid-19 pandemic, Muhammadiyah issued its circular regarding its ijtihad, which asserted that as in the field of worship activities that are usually carried out in congregations, now it is no longer recommended, replacing Friday prayers that are usually done together in mosques is now replaced with zuhr prayers and carried out in their respective homes. The Tarjih Council expects this Muhammadiyah circular letter for guidelines for Muhammadiyah residents ranging from the environment in the community from the central leadership to the branch leadership should be guided by the guidance that has been established, especially in carrying out worship during the Covid-19 pandemic.

METHOD
The research that will be used in this writing is a type of library research. What is meant by literature research is research that describes data from books or books that are in accordance with the sember of this study. This research uses the discipline approach of Islamic Philosophy of Law starting from the identification of existing problems and continued by studying the theory, analyzing problems, Muhammadiyah. 11 In muhammadiyah ijtihad circles, some liken it to a laboratory of mechanism procedures. Because of the results of this ijtihad, Muhammadiyah has produced many related rulings on fiqh, worship, and other laws. Majlis Tarjih domain life sourced in the Qur'an and Hadith; Muhammadiyah also purifies Aqidah from things that are shirk, khurafat, and heresy because worship in Muhammadiyah is chanted following the teachings of the Prophet SAW.
The procedures and mechanisms of ijtihad in Muhammadiyah are contained in the legal basis of the 1954/1955 Tarjih Congress ruling, which stipulates two essential things; the first: is the absolute basis for punishment in Islam, the Qur'an and hadith shahih. 12 Second: in the face of the problems that occur and are needed to be practiced, about matters that are not related to worship while for the reason that there are no nash sharih in the Qur'an and Sunnah, then used the reason by way of ijtihad and istinbath over the existing nash-nash, through the problem of I'llat, as has been done salaf and Khalaf theologian. 13

Why is Ijtihad Muhammadiyah important to respond to current problems?
In an effort, muhammadiyah responded to the emergence of current problems for Muslims in Indonesia. So this is done through ijtihad in addition to answering the challenges of the current problem; this is also done to make changes in the understanding of Muslims that are no longer relevant to the times but must remain in harmony with the Qur'an and hadith of the Prophet SAW. 14 Ijtihad is one of the critical factors in developing and developing Islamic law. It is done with ijtihad to answer a problem that arises in the lives of people whose legal status is not yet known. Ijtihad is inseparable from the scope of the new problems; ijtihad also has other interests related to reviewing various existing problems based on the human need to choose which opinions are strong and best suited to realizing the goals of sharia and human benefit. 15 In Indonesia, the existence of Muhammadiyah ijtihad is very strategic, especially during the Covid-19 pandemic; according to Yusuf Qardhawi, the need for ijtihad at this time exceeds the needs of the previous period because every change occurs quite large in people's lifestyles. 16 Thus, it can be concluded that ijtihad Muahammadiyah is necessary to answer various current problems in Islamic society in Indonesia, especially the problem of the Covid-19 pandemic.

History of Muhammadiyah
The driving factor for the establishment of Muhammadiyah began with anxiety and social, religious, and moral concerns. This social anxiety occurs because of ignorance, poverty, and the background of Muslims. 17 This anxiety arises because it sees mechanistic religious practices without anything to do with social and positive behavior, such as superstition, heresy, and khurafat. This anxiety is caused by a lack of good or bad limits, deserved or not. 18  External faculties (Objective). Subjective factors 23 , this factor is very strong and can even be said to be the main and important factor in encouraging the establishment of Muhammadiyah is understanding in the study of understanding QS. Al-Imron: 104.
This verse inspires K.H. Ahmad Dahlan to be moved to build an orderly and tidy association, organization, or association whose job is to carry out the mission of Islamic da'wah Amar ma'ruf nahi munkar during the wider community. 24 The second factor is external factors (Objective), impureness, and incompatible Islamic practices with the Qur'an and Sunnah. In empirical reality, ritual practices (ubudiyah) are still mixed between what is taught by Islam with various other practices derived from other rituals. 25 19  So Muhammadiyah, since the beginning of its birth highlighted as a tajdid movement. Tajdid means purification as well as reformation. In Muhammadiyah, purification means purifying the religious experience (the aspect of worship) of Islamic ummah mixed with superstition, heresy, and khurafat. At the same time, the renewal of Muhammadiyah wants Muslims to be able to adjust to modern life (muamalah aspect). 26 In its position as a tajdid movement since the establishment of Muhammadiyah is part and, at the same time, the link of the modern Islamic renewal movement, especially those based on the idea of modern Islamic reform figures, especially those who are based on the ideas of Islamic and Egyptian reformers. 27 Muhammadiyah is part and, at the same time, the link of the modern Islamic renewal movement; this is justified by two dutch sociologists, Bernard Vlekke and Wertheim. These two experts categorized Muhammadiyah as a puritan movement whose primary focus was to carry out "purification or cleansing of Islamic teachings from syncretism and shackles of formalism." 28

Formulation of Ijtihad Muhammadiyah
The beginning of Assembly and Tajdid began from the idea of a figure from muhammadiyah circles, namely KH Mas Mansur. KH Mas Mansur considered Muhammadiyah essential to have a forum that focuses on the field of religious handling in order to resolve disputes in religious understanding among the Muhammdiyah community. 29 In 1928, the Tarjih Assembly was inaugurated precisely during the Muhammadiyah XVII Congress in Pekalongan. The Tarjih Assembly also had several name changes starting from the 43rd Congress in Banda Aceh in 1995 to the Tarjih Assembly and the Development of Islamic  30 The Tarjih Assembly was established to solve the problem of khilafiyah, which was then considered vulnerable by Muhammadiyah. 31 In the birth of the Tarjih Assembly, it is considered that it can determine which opinions are considered vital to be used as guidelines for the muhammadiyah community; the next hope is that the Tarjih Assembly will not only present the khilafiyah problem but also on solving new problems that arise in the community and the problem has never been discussed. 32 The need for Muslims for ijtihad is continuous; in the context of the existence of Muhammadiyah, ijtihad in Indonesia is very strategic. 33 According to Yusuf Qardhawi, the need for ijtihad in the present exceeds the needs of the previous era; therefore, there are many considerable changes in people's lifestyles. 34 The more advanced a society, the more advanced the way of thinking the community will be more open to accepting the progress of science and technology that develops.
According to Muslims, this situation can cause problems, especially when viewed in Islamic religious norms; therefore, something is needed to solve the problem. So that Muhammadiyah ijtihad can be proven and does not conflict with the Qur'an and As-Sunnah, even, on 30  the contrary, muhammadiyah ijtihad is suitable for every society wherever and whenever they are. 35 The Tarjih Council must carry out more and more complex tasks; therefore, the Muhammadiyah Central Leadership in 1971 set the main task of Lajnah Tarjih. The task of Lajnah tarjih is not only to do tarjih but also to issue fatwas on religion. The primary duties of the Tarjih Council are then contained in the guidelines of the Tarjih Council called Qaidah lajnah Trjih Muhammadiyah, as in article 2, namely: 1. Investigate and understand the science of Islam to obtain its purity. 2. Arrange the guidance of Aqidah, Morals, Worship, and Worldly Mu'amalah. 3. Giving fatwas and advice, either at the request or according to tarjih itself, considers necessary. 4. Channeling dissent/understanding in the religious field in a more maslahat direction. 5. Heighten the quality of 'Ulama. 6. Other matters in religion submitted by the leadership of the ministry. 36 The association of the Tarjih Assembly has a privileged position to serve as the "Assistant To the Leadership of the Ministry of Association." The Assembly also has the task of providing religious guidance and thought among Muslims, more specifically in the Muhammadiyah community. Therefore, the Tarjih Assembly is said to be "think thank you muhammadiyah. 37 If likened to a laptop, then The Tarjih Assembly is a processor or brain in the system running programming and data processing in the laptop. The beginning of the Tarjih council was tasked with presenting opinions that became disputes between scholars and choosing opinions that rajih as a guideline for Muhammadiyah citizens and carrying out daily charitable worship. With time, the task of this tarjih council was expanded again, not to the extent of emboldening the opinions of the scholars. However, more than this, doing ijtihad with new problems that have no provisions in the Qur'an and As-Sunnah. The Tarjih Council performed ijtihad, not ijtihad fardi (individual ijtihad), as done by previous mujtahid imams such as Imam Abu Hanifah, Malik bin Anas, Shafi'i, and Ahmad bin Hambal, but ijtihad jama'i (collective ijtihad) involving scholars as a discipline. 38 As for the duties of the Tarjih Council itself, there are five written in the Qa'idah majlis Tarjih in 1961 and updated through the decision of the Muhammadiyah Central Leadership No.08 / SK-PP / I.A / 8.c /2000. In Chapter II, chapter 4 is 1). Facilitate the study of Islamic teachings in the framework of tajdid and anticipation of the development of the times; 2). Convey fatwas and considerations to the leadership of the ministry; 3). Assisting the ministry's leadership in guiding its members to practice the teachings of Islam; 4). Assisting the ministry in preparing ulama, and 5). Directing dissent to a more maslahat. 39 Thus it can be concluded that this institution is an ijtihad institution under the auspices of Muhammadiyah with its primary task of solving religious problems, especially new problems that require clarity from the emerging legal status faced by Muslims in a collective ijtihad way (ijtihad jama'i). 40 Majlis Tarjih is a fatwa institution that seeks to do ijtihad in formulating the law has a specific method following the tendency it embraces and, at the same time, is a characteristic of an institution to formalize the law when compared to 38 Sopa. Thus the three approaches, Bayani, Burhani, and irfani, have been used as guidelines for Muhammadiyah residents in thinking, especially in understanding and solving problems in mualamah. 50 This third phase of development in muhammadiyah ijtihad thinking has shown efforts to perfect it by understanding the dimensions of philosophy of science, for example, according to Syamsul Anwar, offering the foundation of epistemology in its broad sense, namely in the basic pre-assumption in human thought about reality. Based on epistemology, ijtihad Muhammadiyah is the core of the religious experience in Islam itself, and the Islamic view of life is tauhid. 51 When viewed methodologically, tawhid contains four fundamental principles such as (1) unity of truth (wahdaniyyah alhaqiqah), (2) optimism (at-tafa'ul), (3) diversity of manifestations (tanawwu 'at-tajalliyat), and (4) openness (al-infitah), and tolerance (at-tasamuh).
A source of truth derived from the tawhid belief that Allah is Supreme means that the truth from various sources, be it divine revelation (al-bayan), the empirical world (al-Burhan), and inner experience (al-Irfan), is a unity that there is no conflict between. However, it must be recognized that there are human limitations, so he can only capture a few sides of the truth; therefore, there is an absolute truth (qath'i), and some are nisbi (zhanni). Thus the manifestation of religious experience can vary, especially in terms of muamalah, even in terms of worship (at-tanawwu' fi al-'worship), as long as it does not violate religious norms. 52

Characteristics of Ijtihad Muhammadiyah
Muhammadiyah has unique characteristics such as the first, determining the decision must be done by deliberation, and in determining the problem of ijtihad, the ijtihad system used is ijtihad 50 Santoso. jama'i. That way, the opinions of individual council members are not considered so vital. Second, determining a Muhammadiyah ijtihad also does not bind to a madhab. In muhammadiyah, madhab opinion can be a counterpoint in determining a law (reference) as long as the madhab is following the soul of the Qur'an and As-Sunnah or other basics that are considered vital. 53 Third, in determining whether the ijtihad Majlis Tarjih is open and tolerant, Muhammadiyah does not claim that the decision made by the tarjih council is the most correct even though its ruling is based on the arguments that are considered vital. Therefore Muhammadiyah accepts corrections from anyone and will be accepted openly as long as other stronger propositions support it. The tarjih council can change the decision that has been set. 54 Fourth, in the matter of the creed of the tarjih council only using the arguments that fit worried, the tarjih council only uses mutawatir proposition because it has a significant impact on the beliefs of most Muslims, intended for muhammadiyah citizens. Because formulating it has implications that the Muhammadiyah Association will "reject hundreds of sahih hadiths" because all of them include Sunday hadith, so it cannot be used in matters of faith. 55 Fifth, do not reject ijma' friends as the basis of a decision. Ijma', in terms of the power of the law itself, is divided into two, namely ijma' qauli, such as ijma' friends to make standardization in the authorship of the Qur'an by using Ottoman rasm and ijma' sukuti. In this case, ijma' is considered less powerful. 56 Sixth, muhammadiyah tarjih council also uses the principle of "sadd al-dzarai," which is an act to prevent things that are mubah because it will lead to things that are prohibited. The    Outbreak. 60 This information was published after a spike in patients who tested positive for Covid-19, as many as 35 people or 1750% within 11 days from the initial number of 2 people. This incident was announced directly by President Jokowi on 02 Maaret 2020. 61 In the Circular of Pp Muhammadiyah, Number 03/EDR/I.0/E/2020 concerning The Guidance of Worship in Covid-19 Emergency Conditions, which contains fatwas of the Tarjih Council tajdid on the same matter and published twice, the first on March 24 and the second on March 31. In the circular, the first is intended for the internal circles of Muhammadiyah and the second for all Muslims. 62 To the circular of the Muhammadiyah Central Leadership on The Guidance of Worship in the Covid-19 Emergency, Muhammadiyah views that during the Covid-19 pandemic, many changed the situation from standard to emergency conditions and brought to the condition of uzur. In these circumstances, so that the virus does not spread, all must keep a distance from each other. So, in this case, Muhammadiyah issued its ijtihad that all jama'ah prayers performed in the mosque are now transferred to their respective homes, such as five-time fard prayers. 63 Likewise, Friday prayers are replaced with zuhr prayers in their respective homes. In carrying out the funeral, prayers are replaced with occult prayers at home.
In carrying out prayers usually carried out in congregations that are considered to have the potential to spread the virus, during the Covid-19 pandemic, the implementation of Friday prayers and other congregational fardhu prayers does not need to be done in the first place. 64 This problem is based on the proposition that avoiding hope is preferred rather than bringing benefits. The hadith also stated that there is no imprisonment in youth. 65 Religious orders are carried out efficiently and should not be emphasized if it is uzur, as during the Covid-19 pandemic. 66 Have an opinion to do with the health protocols that have been recommended. If an emergency is declared to avoid direct contact by the family or medical personnel with victims exposed to Covid-19, the body can be buried without being bathed and crossed. Funeral prayers can be replaced with unseen prayers, and takziah activities can be carried out online, considering the conditions during the Covid-19 pandemic. 67 Thus Muhammadiyah encourages the government to overcome the Covid-19 pandemic outbreak to better synergize with all parties and take concrete and comprehensive steps and policies. Including internally, Muhammadiyah instructs worship activities to be equated with policies set by the government coordinated by certain councils. Residents are also encouraged always to follow and implement health protocols that have been recommended by the government so that this pandemic ends quickly. 68

Contextualization of Islam Advances in Ijtihad Muhammadiyah in dealing with Covid-19
In the early 20th century, Muhammadiyah showed its grounded transformation. At this time, Muhammadiyah is also important and strategic because it presents Islam with a renewal pattern and is charitable oriented. K.H. Ahmad Dahlan preached a wealthy and advanced Islam; Islam encourages followers to always think forward without having to eliminate the purity of their faith and worship. K.H. Ahmad Dahlan believes Islam is a religion that does not conflict with The term progress became popular when used as a theme in the Muhammadiyah Congress, "Movement of Change Towards a Progressive Indonesia." In this case, Muhammadiyah is determined to provide enlightenment; Muhammadiyah considers the movement an Islamic praxis that continues to liberate, empower and advance life. The presence of this enlightenment movement provides answers to humanitarian problems in the form of poverty, ignorance, backwardness, and other structural and cultural problems. 70 Applying Advanced Islam is also necessary to use ijtihad because it will penetrate all aspects related to efforts to solve problems. Therefore, it requires a solid theological understanding and mastery of Islamic science and the need for other sciences of various knowledge. As in the face of the case of the Covid-19 pandemic, Muhammadiyah has issued its ijtihad, especially in the matter of worship. 71 Muhammadiyah has issued much ijtihad, especially worship, during the Covid-19 pandemic. Starting from jama'ah, prayers usually done in jama'ah are now no longer recommended, and Friday prayers are replaced with Friday prayers dzuhur durmah prayers, respectively. Funeral prayers are replaced with unseen prayers. Thus, the existence of ijtihad can be ensured the running of a process of advancing Islamic dynamics.

CONCLUSION
The article discusses muhammadiyah ijtihad during the Covid-19 pandemic in Indonesia because worship activities carried out in congregations are no longer recommended. This issue makes people feel anxious, especially the people of Muhammadiyah, so Muhammadiyah issued its ijtihad about the guidance of worship during the Covid-19 pandemic. The article answered two crucial questions, namely, how the efforts of Ijtihad Muhammadiyah when dealing with the Covid-19 outbreak, then why the context of Ijtihad Muhammadiyah is significant and in any form ijtihad from Muhammadiyah.
In the Circular of PP Muhammadiyah Number 03/EDR/I.0/E/2020 concerning The Guidance of Worship in the Covid-19 Emergency Condition, which contains the Fatwa of the Tarjih council and Tajwid which has been issued twice, the first on March 24 and the second on March 31. Muhammadiyah issued its ijtihads such as replacing Friday prayers with zuhr prayers and pilgrim prayers replaced with prayers in their respective homes, funeral prayers replaced with unseen, and takziah activities carried out online. In the care of Muhammadiyah, pilgrims have an opinion to pay attention to health protocols if in this matter it is considered an emergency in order to avoid direct contact by the family and by medical personnel with the bodies of Covid-19 patients, the body can be eaten without having to be bathed and shrouded.
In this case, based on the proposition that avoiding the monastery is preferred rather than bringing benefits, this hadith also states that there is no impurity in the monastery. Therefore, religious orders must be carried out efficiently and should not be charged if there are uzur during the Covid-19 pandemic. Thus, Muhammadiyah encourages the government to overcome the Covid-19 pandemic outbreak to be more synergized with all parties and more concrete, accountable, and comprehensive in taking steps and policies. The message to the community is always to carry out the health protocols that have been recommended by the government so that this pandemic will end soon.