This study elaborated one phenomenon that occurs in Indonesia, particularly after the appeal issued by Indonesian Government and Indonesian Council of Ulama (MUI) for people to avoid crowded places including the mosques. People responses vary greatly so is with community leaders; of course, the response is the result of their understanding so far. This research used a descriptive qualitative method by using data related to theology that develops in Islam, namely Qadariyah, Jabariyah, and Ahlussunnah in particular in response to the policy of government and scholars on preventing the outbreak of Covid-19. The results of this study show that there are three groups who address the issue of destiny in different ways. First, Jabariyah is a group that only relies on Allah, but denies effort. Second, Qadariyyah, is a group that denies destiny, only does efforts but forget the reliance on God. Third is the middle group, Ahlu Al Sunnah wal Jamaah, which combine reliance with effort in matters of destiny. If it is analyzed carefully, among the three theological schools, the easiest one to support the maximization of government policy and the instructions of scholars in Indonesia is Ahlusunnah wal Jamaah. They combine belief in destiny with effort to maximize the achievement of the reliance process towards destiny.

AbstrakPenelitian ini membahas tentang merebaknya virus Corona di seluruh dunia termaksud di Indonesia untuk menemukan solusi khususnya dalam melaksanakan ritual ibadah  salat dalam Islam. Penelitian ini menggunakan metode deskriptif kualitatif dengan menggunakan data yang berhubungan dengan penggunaan penutup wajah atau mulut (masker) saat melaksanakan ibadah salat yang dimakruhkan sebagaimana difahami dari pelarangan Rasulullah saw. Hasil penelitian ini memperlihatkan bahwa hukum asal menggunakan penutup mulut (masker) ketika salat adalah makruh tanzih yaitu makruh yang tidak membatalkan salat. Akan tetapi pada kondisi tertentu seperti adanya hajat, maka menggunakan masker hukumnya boleh. Bahkan bisa meningkat kepada hukum dianjurkan jika seorang yang akan menghadiri salat jamaah dalam kondisi kurang sehat seperti demam, batuk atau flu. Hal ini diharapkan dapat mencegah tersebarnya virus Corona dalam masyarakat.Kata Kunci: Masker, Penutup wajah, Corona, Salat.

This study aimed to determine the tradition Mappasikarawa in the marriage of the Bugis community from the perspective of Islamic law. The problems studied in this research are; First, how is the marriage tradition of the Bugis community, Second, what is the view of Islamic law on the Mappasikarawa tradition in Kaballangan Village, Duampanua District, Pinrang Regency, South Sulawesi. To find the answers to the above problems, the writer used the qualitative method (field research) by using normative, historical, and sociological approaches. The results of the research found are as follows: First, the Mappasikarawa tradition in the marriage of the Bugis Pinrang community is one of the activities performed before the marriage contract with the aim that the bride and groom get happiness, peace, prosperity, physically and spiritually in their life. Second, in the view of Islamic law, the Mappasikarawa tradition is not permissible in reference to a process that violates the rules of Islamic law in its implementation where the bride and the groom in direct contact before being a legal partner since Mappasikarawa is performed before the marriage contract. It means that there is an illegal interaction between two people who are not yet included in the mahram category

This study describes some false perceptions of polygamy based on the Qur'an Chapter An-Nisā ' verse no. 3 and 129. The method used in this study is library research. Various sources were collected to obtain data and facts. These data were collected sorted and selected and then analyzed to answer the first two main subjects: understanding and history of polygamy, second: correcting some of the wrong perceptions about polygamy. The results of this study indicate that polygamy is the marriage of a man with more than one woman, which has been widely known and practiced by the Muslim in various parts of the world. As for the false perception, the false perceptions are caused by lack of proper understanding about pure religious teachings according to the Qur'an, the Sunnah of the Prophet and the understanding of zealous and pious Islamic scholars. Another cause is due to the a priori behavior and lust. Moreover, the Muslim haters take advantage over te issue of polygamy to insult Islam with various heinous accusations where these insults coming from hate speech and dishonesty in judging this issue.

This study aims to find out the views of the Syāfi'ī and Hanbalī schools in the issue of safar for women without the company of mahrams. The research methods used are qualitative research through juridical-normative and comparative-analysis approaches. Where the research data focuses on the study of manuscripts and texts obtained through the classical jurisprudies of the two mażhabs, such as kitab al-um, Majmῡ', al-Mugnī, and other books related to safar for women without the company of mahram. The results of this study show that the Syāfi'ī school is of the view that in safar it is mandatory to do so with the position of the mahram that can be replaced by a trusted Muslim woman, or with a muslim girl group if the journey is safe from evil for herself and her religion. As for the view of the Hanbalī school, the existence of mahram is mandatory in women's safar, where this mandatory requirement applies in every obligatory journey or purpose of obligatory worship, even more so in the worship of sunah or safar mubah, and the tendency of this opinion refers to the specificity of the propositions about safar. An opinion that is more relevant to the current conditions in safar law for women without mahrams is the Syāfi'ī school, because it sees the changes and circumstances of the present times and also has the propositions naqlī and 'aqlī as supporters of this opinion, but still prioritizes the existence of mahram when it wants to bersafar.