Pencegahan Penularan Virus Corona (Covid-19) Menurut Perspektif Islam

Prevention of The Corona Virus Disease (Covid-19) According to The Islamic Perspective

Authors

  • Azizan Abdul Rahman Penyelidik, USM
  • Nurwati Ashikkin Ahmad Zaluki Prof. Madya Dr, UUM

https://doi.org/10.33102/jfatwa.vol22no1.318

Keywords:

Pandemik, COVID-19, Penularan, Pencegahan, Kuarantin.

Abstract

The corona virus disease (COVID-19) is a dreaded threat to human beings today. This is because the virus has already killed millions of people without regard for who the person is. This article discusses the measures for the prevention of the spread of COVID-19, which have been implemented by the government and the social responsibility of people according to the Islamic perspective, based on the principles of maqasid sharicah. The benefits of prevention over treatment and screening tests for COVID-19 are also discussed, based on secondary information obtained from the mass media, books on religion and websites. This article finds that the prevention of the transmission of COVID-19 falls under the principle of al-Dharuriyat, which is to preserve life. It is the responsibility of the government to preserve the lives of the people to ensure that they can live in peace and tranquility. One of the measures implemented by the government is the imposition of the Movement Control Order (MCO). In this regard, complying with the instructions to always be at home is a social responsibility that needs to be adhered to, to prevent the spread of COVID-19. This is because prevention is always better than cure. Every individual is encouraged to undergo screening test at the designated health centres. Individuals tested positive for COVID-19 are quarantined and undergo rehabilitation in patient treatment units. Through these screening tests, the COVID-19 chain can be broken. The quarantine of patients is in line with the instructions of the Prophet SAW to separate positive COVID-19 patients from healthy people.

ABSTRAK

Pandemik virus corona (COVID-19) merupakan ancaman yang amat ditakuti oleh manusia pada masa kini. Ini kerana wabak berkenaan boleh meragut jutaan nyawa manusia tanpa mengira latar belakang dan keturunan. Artikel ini membincangkan tentang pencegahan penularan COVID-19 yang telah dilaksanakan oleh pemerintah dan tanggungjawab sosial menurut perspektif Islam, berdasarkan prinsip maqasid syaricah. Kelebihan pencegahan berbanding pengubatan dan ujian saringan sebagai pencegahan penularan rantaian COVID-19 juga dibincangkan. Perbincangan di dalam artikel ini adalah berdasarkan maklumat sekunder yang diperolehi daripada media massa, kitab-kitab agama dan laman-laman sesawang. Artikel ini mendapati pencegahan penularan COVID-19 adalah tergolong dalam prinsip al-Daruriyat, iaitu memelihara nyawa. Sebagai pemerintah, adalah menjadi tanggungjawab kerajaan memelihara nyawa masyarakat bagi memastikan rakyat hidup dalam keadaan aman dan tenteram. Salah satu tanggungjawab pemerintah yang telah dilaksanakan ialah dengan mengenakan Perintah Kawalan Pergerakan (PKP). Manakala, mematuhi arahan untuk sentiasa berada di rumah merupakan tanggungjawab sosial yang perlu dilakukan bagi mencegah penularan COVID-19. Ini kerana mencegah jangkitan virus corona adalah lebih baik daripada berusaha untuk menyembuhkannya. Setiap individu digalakkan untuk membuat ujian saringan di pusat-pusat kesihatan yang telah disediakan. Manakala, individu yang didapati positif COVID-19 perlu dikuarantin dan menjalani pemulihan di unit-unit rawatan pesakit. Melalui ujian saringan tersebut pencegahan rantaian COVID-19 dapat direalisasikan. Kaedah pelaksanaan kuarantin ini adalah selari dengan arahan Rasulullah SAW supaya diasingkan pesakit yang positif COVID-19 dengan orang sihat

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Published

2020-09-30

How to Cite

Abdul Rahman, A., & Ahmad Zaluki, N. A. (2020). Pencegahan Penularan Virus Corona (Covid-19) Menurut Perspektif Islam: Prevention of The Corona Virus Disease (Covid-19) According to The Islamic Perspective. Journal of Fatwa Management and Research, 22(1), 1-13. https://doi.org/10.33102/jfatwa.vol22no1.318