Reinterpretation of Disaster Verses in Preventing Covid-19 (Analysis Maqashidi’s Interpretation Perspective)

This article answers how the reinterpretation of disaster verses for the prevention of Covid-19 and how to apply maqashidi interpretation and maqashid values conveyed by the Qur'an in verses and hadiths related to the prevention of Covid-19. The method that the author uses is the interpretation method, this method aims to explore the messages of the Qur'an in revealing verses about the disaster prevention against Covid-19. This study also uses the thematic method, namely discussing verses based on a set theme, aiming to gain an understanding of the interpretation of disaster verses regarding the contextuality of Covid-19 prevention. Thus, the author comes to the conclusion; first, everything that happens is the will of Allah SWT in accordance with the level of ability of His servants. So as a servant should not give up in the face of it. Second, as a form of endeavor to prevent this epidemic by complying with policies and obeying the orders of Ulil Amri (Government) and the fatwas of Ulama in terms of the protocol for preventing the transmission of Covid-19, this is proof of our faith in the provisions and laws of Allah as a people. obedient. Then, there are at least five maqashid values conveyed by the Qur'an in reinterpretation using the maqashidi interpretation perspective, namely; hifdz ad-Din, al-Nafs, al-'Aql, al-Nasb, and al-mâl. This article is expected to contribute to the Indonesian Muslim community in dealing with and preventing the spread of the Covid-19


Introduction
Discussing the Qur'an can't be isolated from the understanding connected to it. Since it was uncovered as of recently, different interpretation items have arisen, going from the basic ones to the extremely mind boggling ones. Different books of interpretation show up in volumes with different styles. This has never deterred the analysts from proceeding to investigate the measurements contained in the Qur'an. This review continues until a myriad of approaches and techniques emerge in understanding the Qur'an in a comprehensive and complex manner, as well as Maqashidi Tafsir. Maqashidi's understanding as another option in deciphering the Qur'an has made an exceptionally critical commitment. The improvement of this review keeps on being of interest. Maqashidi interpretation as a way of thinking of understanding will give another soul, not just in the result of the translation of the Qur'an, yet in addition during the time spent understanding. Here are the strategies offered and make them an intriguing understanding item to consider. The domain of maqashidi isn't just perused according to a Sharia viewpoint. Nonetheless, the translation is one of the new leap forwards in understanding the significance of the Qur'an. The term maqashidi is certainly not another term on the grounds that thinking about that it was recently utilized corresponding to shari'ah (maqashid as-Shari'ah).
Nashwan Abdo K. defined the distinction between the investigation of maqashid as-Shari'ah and maqashid al-Qur'an, First, from material angle. Maqashid al-Qur'an is the consequence of sense from the sections of the Qur'an, while maqashid al-Shari'ah is the aftereffect of instinctual lessons from Islamic sources, regardless of whether concurred or questioned. Second, from the part of its utilization, maqashid al-Shari'ah is identified with Islamic law identified with mu'amalat and ethics, while maqashid al-Qur'an incorporates legitimate guidelines all around. 1 The study of maqashid al-Qur'an in general is a work to understand the ideas, rules, and interpretation of the Qur'an. That is, the extent of maqashid al-Qur'an goes past legitimate issues which are just a little piece of the investigation of the Qur'an. The investigation of maqashid in the period of restoration of the understanding of the Qur'an, zeroed in on resuscitating the soul of the Qur'an as the maqashid of the disclosure of the Qur'an, and this is the thing that it says that the Qur'an is reasoning. One of the endeavors of the Qur'an to bring contemporary issues up in the investigation of the Qur'an is identified with the current Coronavirus pandemic.
Since the episode of Coronavirus , huge changes in living frameworks are presently entirely noticeable. The spread of this pestilence keeps on happening, even all through the world paying little heed to economic wellbeing, age, and district. This infection at first spread from the city of Wuhan (China) toward the finish of 2019. The spread that was so extremely quick at long last spread to all edges of the world.
This pandemic that is expanding step by step has brought about all local area exercises being halted. Accordingly, the financial framework likewise decays and debilitates for the influenced nations and their kin who are beginning to be undermined. 2 Also the strict exercises that should be restricted to break the chain of the spread of 1 Johar Arifin, et.al., "Maqâṣid al-Qur'ân  Coronavirus. Obviously it gives progressively extraordinary changes. Counteraction endeavors keep on being done by government organizations to limit and forestall the spread of Coronavirus, including the lightest endeavors like wearing veils, keeping separation and staying away from swarms/social removing, washing hands with cleanser. While full scale endeavors, for example, carrying out a lockdown and limitations on local area exercises for an enormous scope. This marvel then, at that point, turns into a need that should be talked about in different viewpoints identified with Coronavirus to the conversation of countermeasures, mentalities, and activities to forestall the spread of this infection. No special case with the perspective on the Qur'an. All that occurs, obviously, has been managed in the Qur'an which is the kitab of shalih kulli makan wa zaman.
This paper answers how to reinterpretation the verses of the Qur'an on the prevention of Covid-19 and how to apply maqashidi interpretation and maqashid values passed on by the Qur'an in refrains and hadith identified with the anticipation of Coronavirus.
The method that the author uses is using the thematic method, which is discussing verses based on a set theme, aiming to get an understanding of the verses about preventing Covid-19. In this study, the author uses the thematic method offered by al-Farmawiy, namely analyzing the problem through four stages of the seven stages initiated by Abdul Hayy al-Farmawiy: 1. Choose or determine the problem of the Qur'an to be studied thematically. 2. Trace and collect verses related to the problem that has been determined. 3. Arrange the discussion themes in a systematic, perfect and complete framework/ outline 4. Studying these verses thematically and thoroughly by collecting verses that contain similar meanings so that all verses can meet at one estuary without differences and contradictions or acts of coercion on some of the verses with truth and incorrect meanings. 3

Infectious Diseases Pandemic and Their Prevention Policy in Islamic History
When discussing the current epidemic of infectious diseases, it has actually happened in the Islamic world. In Islamic history, it is recorded both when the Prophet Muhammad led the Muslims and during the caliphate after him. When the time of khalifah Umar bin Khattab for example, a contagious epidemic that is quite memorable in Islamic history, namely the 'amwas pandemic plague that attacked the land of Sham. This is a fairly terrible epidemic because it claimed the lives of approximately 25.000 people including friends who died from this plague. Such as Abu Ubaidah bin Jarrah, Mu'adz bin Jabal, Shurahbil bin Hasanah, al-Fadhl ibn 'Abbas, Abu Malik al-Asy'ari, Yazid bin Abi Sufyan, al-Haris bin Hisham, and Abu Jandal and his son. 4 This epidemic also caused the economic decline of the country of Sham, hunger and setbacks in various efforts to make arrangements to undergo many changes because of the many friends who died due to the plague.
Of course, Umar bin Khattab who served as caliph at that time, could not stay silent and take attitudes and policies to deal with the epidemic that had spread and took many victims and friends in the region of Sham. In fact, he came to Sham in terms of dividing the inheritance, booty, and abandoned lands. He repeatedly traveled to Sham until finally on the fourth trip he was stopped because of the outbreak of the 'amwas epidemic in Sham, and it was dangerous to continue the journey. Abu Ubaidah, who at that time had a discussion with Umar bin Khattab gave the news that the plague of 'amwas was very widespread in Sham, and it was dangerous to travel.
Hearing this news from Abu Ubaidah, Umar bin Khattab ra. asked the opinion of the Muhajirin who were with him on the trip. However, no agreement was found. Then, Umar bin Khattab asked the opinion of the Ansar. However, it's still the same as not getting an agreement. And finally Umar bin Khattab called the Quraish elders who participated in the Fath al-Makkah incident, they gave advice to return to Medina.
In this discussion that has not yet reached an agreement, Abu Ubaidah bin Jarrah said, "Is this your return because it aims to avoid Allah's destiny?" Umar bin Khattab replied, "Yes, that's right, running from Allah's destiny to another Allah's destiny. Then Abu Ubaidah replied, "If you have a camel and graze in a meadow that has two fields, one field has fertile grass and the other field has bad grass. Don't you choose a fertile field, it means that you are shepherding with Allah's destiny, then if you choose a bad field, it means that you are shepherding with Allah's destiny too?" Abdurrahman bin Auf approached and said, "Really, I know one thing from the Messenger of Allah about this. I heard the Prophet Muhammad saw says, "When you hear of a leprosy epidemic in a country, don't enter it, but if it infects a country while you are in it, don't leave that country". Then, Umar bin Khattab said tahmid, "Abdurrahman! You are truly an honest and trustworthy person." Not long after, Umar bin Khattab received news that Abu Ubaidah had died of a plague. His leadership was replaced by Mu'adz bin Jabal. Shortly after he served, he also died of the plague. Then replaced by Amr bin Ash, thanks to his intelligence and by Allah's permission, the plague of 'Amwas disappeared. This is thanks to the policy implemented by Amr bin Ash in his speech, "Oh people! In fact, this disease is bad. When it spreads like a fire, then flocks of you hide in the mountains." After they went to the mountains separated from each other, the plague disappeared. Hearing the attitude of Amr bin Ash, Umar bin Khattab said "by Allah, I do not hate that attitude!" 5

The Study of Maqashidi's Interpretation in the Interpretation of the Qur'an
The interpretation of the Qur'an through the maqashid approach is one of the features in understanding the Qur'an. Maqashidi's interpretation is also a new alternative in understanding the Qur'an comprehensively. However, the term Tafsir Maqashidi is generally a new term in the scope of interpretation but does not call it new at all because it has previously been familiar with maqashid al-Shari'ah in Islamic law. It is necessary to distinguish the terms used in maqashid al-Qur'an covering many things from maqashid al-Syariah. 6 Nashwan Abdo K. formulates the difference between the study of maqashid as-Shari'ah and maqashid al-Qur'an, First, from the material aspect. Maqashid al-Qur'an is the result of instinct from the verses of the Qur'an, while maqashid al-Shari'ah is the result of instinctual teachings from sources of Islamic teachings, whether agreed or disputed. Second, from the aspect of its use, maqashid al-Shari'ah is related to Islamic law related to mu'amalat and morals, while maqashid al-Qur'an includes legal rules universally. 7 In the Qur'an there are conversations about aqidah, ethics, love, muamalah, governmental issues, financial matters, schooling, socioculture, society, and different viewpoints. Thus, the investigation of Maqashidi understanding becomes more extensive than the investigation of Maqashid al-Shari'ah which is simply arranged to the extent of the field of fiqh. 8 The stream in Tafsir can be summarized into two categories. First, the development of interpretation that focuses on the dzahir (birth side) aspect of the Qur'anic text. Generally, this strategy only relies on the interpretation of bi alma'tsur. Second, it doesn't just stop at the dzahir side of the Qur'anic text, but passes to maqashidi as the point of interest of a text, this model makes interpretation bi al-ra'yu or uses ratios which then gives birth to experts who are experts in dialogue texts the Qur'an with the realities of the times more freely. 9 The formulation of Maqashidi interpretation is very important to be displayed in the study of interpretation, considering that there are some researchers who assume that between Maqashidi Tafsir and Maqashid al-Shari'ah are the same. Even though these two terms are two different things, not only from the aspect of using the term but also from the aspect of the meaning and concept to be presented, even though these two terms have a correlation with each other. Based on various references and references that examine Maqashidi's Tafsir, Abdul Mustaqim, the initiator of Maqashidi's Tafsir at UIN Sunan Kalijaga, divides three ontological orders, namely: First, Tafsir Maqashidi as philosophy. That is, maqashid values here are used as the basis for philosophy and spirit in the process of understanding the Qur'an and interpreting it. This gives the assumption that maqashid itself is also oriented to the dynamics of human life.
In this case, the maqashid referred to by the Professor of Interpretation at UIN Sunan Kalijaga are ideal moral values in general (almaqashid al-'ammah) which are the goals of the Qur'an as a form of realizing mashlahah and preventing mafsadah, for example. human values (insâniyah), justice (al-'adâlah), equality (al-musâwah), freedom (al-taharrur, liberation) and resp o nsibility (mas'ûliyyah). As a result, the Qur'an must be understood not only from its linguistic structure (text structure), but also the maqashid meanings that lie behind its linguistic structure. In this context, understanding Arabic becomes very important knowledge to know the intent and purpose of the verses of the Qur'an because i t is impossible to understand the Qur'an c o mprehensively but by knowing the original language, namely Arabic along with all the intricacies. Maqashidi interpretation as a philosophy of interpretation provides a new offer in understanding the Qur'an not only in the form of the product of interpretation of the Qur'an but in the process of interpreting the Qur'an. 10 Second, T afsir Maqashidi as a method in inter p reting the Qur'an (as methodology). Maqashid i interpretation makes maqashid theory a scientific scalpel to understand the Qur'an. T hat is, this maqashidi interpretation provides a construction that the basic concept of maqashid al-Shariah is in the context of realizing and impl e menting the goals of the Qur'an for the bene fit of humans. However, it should also be empha sized that methodologically applying Maqashid i's Tafsir also applies methodical steps wh ich have been previously designed by commenta tors in interpreting the Qur'an. For example, considering the context of asbâb alnuzûl, analysis of munasabah, analysis of amm and khash, mutlaq-muqayyad, and analysis of the dynamics of the structure of the text both semantic, syntactic and pragmatic as a linguistic component contained in the Qur'an. The following are some methodological rules that must be considered in Maqashidi Tafsir al-mujtamâ ') and global-universal benefit (ishlâh al-'âlam). b). Unders tanding the concept of maqashidi al-Shari'a h, namely realizing benefit (jalb al-mashâli h wa dar-al mafâsid), which is framed in ushûl al-khamsah (hifdz al-din, alnafs, al-'aql, al-nasl, al-mal) and two more points, namely hifdz al-daulah (defending the country-homeland) and hifzh al-bi'ah (caring for the environment). c). Developing the maqashid dimension min haits al-`adam (protective) and min haits al-wujûd (produktive). d). Collecting thematic verses to find maqâshid (kulliyah and juziyyah). e). Consider the context of the verse, both internal and extern al, macro and micro, the past (qadīm) and present (jadīd) contexts. f). Understanding the basic theories of Ulumul Qur'an and Qawa'id Tafsir with all the complexity of the theory. g). Considering the linguistic aspects and features of Arabic (through nahwu-sharaf, balaghah, semantic, semiotic, pragmatic, and even 'hermeneutic' approaches). h). Distin guish between the dimensions of wasīlah (m eans) and ghāyah (goal), ushūl (principal) and furu' (branches), al-tsawābit and al-mutaghayyirāt i). Interc onnecting the results of interpretation with theor ies of social science-humanities and scienc e, so that the conclusions of the interp retation products are more comprehens ive and reflect the integrativeinterconnective paradigm (read: manhaj altakāmul wal izdiwāj). j). Always open to criticism and does not claim that the findings of his interpretation as the only truth.
Third, Tafsir Maqashidi as product. The interpretation of maqashidi as a product means as a product of interpretation that tries to focus on studying the maqashid-maqashid of the Qur'an comprehensively. Maqashidi interpretation in this third category is not only applied in the discourse of legal verses, but also includes verses other than law which include verses that talk about stories, theology, and so on. 12

Reinterpretation of Disaster Verses on Prevention of the Covid-19 Pandemic
This discussion of Covid-19 when viewed textually does not find an explanation in the Qur'an. However, in fact, the verses of the Qur'an already cover all aspects of what happened and will happen in human life.
In Islamic historical records, the Covid-19 pandemic is still a debate and controversy among scholars, Muslim historians, even on social media, and is equated with one another. But the fact is that the Covid-19 pandemic is very similar to the case of a disease outbreak that attacked Muslims in the past. For example, in Islamic history, we can see about a disease outbreak that occurred during the reign of Umar bin Khattab, namely the 'amwas epidemic that spread in the Sham area which claimed approximately 25.000 lives at that time. 13 Therefore, it isn't surprising that scholars and researchers have linked this event with the Covid-19 disease outbreak. Because at first glance the disease outbreak is very similar to the current Covid-19 outbreak which has claimed tens of thousands of lives. 14 As a servant of Allah we always try to take wisdom from whatever happens, because whatever calamity is given by Allah SWT is in accordance with the abilities of His servants. M. Quraish Shihab explained that this verse provides an understanding of something that afflicts anyone on earth such as drought, landslide, earthquake, flood, poverty, and even disease unless it has been decreed by Allah SWT and recorded in the book of Lauh al-Mahfuzh. 15 This is all given so that every ummah is always not excessive in mourning so that she despairs of whatever calamity is given to her. Then, every trial that Allah SWT gives as a warning to always be patient, as His word in QS. al-Baqarah [2]: 155.
"And We will surely test you with a little fear, hunger, lack of wealth, soul, and fruit. And give glad tidings to those who are patient." That is every problem and calamity has a solution, every disease has a cure, both spiritually (prayer, effort, and tawakkal) and medically. Herein lies the effort of a servant not to give up directly and this is very closely related to the current Covid-19 pandemic outbreak. In finally, Umar bin Khattab returned to Medina and did not continue his journey to Sham. Then Abdurrahman Bin Auf reported that he had heard the Messenger of Allah (saw) say regarding this plague as follows: Abu Ubaidah who at that time was the governor of Sham died because of the plague this year. Then he was replaced by Mu'adz bin Jabal, and finally died because of the plague of the year, then replaced by Amr bin 'Ash. It was during the leadership of Amr bin 'Ash that with Allah›s permission and his shrewdness and intelligence in leading the plague the year was destroyed from Sham and the plague ended. Amr bin 'Ash said: "O people, this disease is spreading like a fire. So take refuge from this disease in the mountains!" Hearing this order and call, the residents who were exposed to the plague this year followed just that humans were not informed about these things. It can all be seen with the power of faith and trust in Allah SWT. 16 Hamka also added his explanation that it is very easy for God to change a person's fate, or change the fate of a country. This means that every disaster and calamity given by Allah SWT has a way out and a solution. This means that Allah SWT tells humans not to easily despair over what has happened, and not to rejoice with what comes to humans. 17 Related to this epidemic, at the time of Umar Bin Khattab, there was an epidemic that also attacked the people at that time and even resulted in death, namely the plague of tha'un. At the time of the Prophet Muhammad and there was a plague that attacked the tha'un plague. There are some scholars who define tha'un as the same as the plague. However, some of them distinguish between tha'un and plague. So it can be understood that every year is a plague and not every plague is a year. This shows that the definition of plague is more general and broad in scope than tha'un. Plague is a disease that spreads quickly, while tha'un has a more specific meaning, namely a type of ulcer and a disease that swells with excruciating pain, feels hot and the surrounding is red, green, blackened, produces a loud heartbeat and vomits, oozes fluid. from the armpits, hands, fingers, and the rest of the body. 18 In the history of Islam, this plague that attacked a lot of friends died, such as Mu'adz bin Jabal, Abu Ubaidah, Yazid bin Abi Sufyan, Harith bin Hisham, Suhail bin Amru, and other friends. Umar bin Khattab went to Sham to see the conditions that occurred in the area. However, while on his way he met the army leader and informed him that the conditions of the plague in Sham were terrible and dangerous. And 16 Hamka, Tafsir  . the advice of their leader, Amr bin ‹Ash, to take refuge in the hills. They continue to survive in the place that was called for until the plague of tha›un ‹amwas is gone. From the explanation related to the policies taken by Amr bin 'Ash, it is closely related to the policies that are also implemented by WHO, the government, and the institutions that take part, namely: First, Lockdown, this is the main policy and solution in minimizing the transmission of Covid-19. This also means the quarantine of a wider area, namely limiting or preventing the movement of people from one area affected by the outbreak to another, either entering or leaving the area with a specific purpose. With this policy, it will be quite effective in dealing with the Covid-19 outbreak that is spreading so quickly. Because the main transmission of Covid-19 is through mutual interaction. This explanation relates to the policy of Amr bin ‹Ash when he ordered to take refuge in the hills and stay there until the plague was gone and there was nothing left.
Second, Physical Distancing, maintaining physical distance from one person to another. These are all endeavors. As explained in QS. al-Baqarah [2]: 195,

"And do not throw (yourself) into destruction with your own hands." 21
The interpretation of the above verse, the majority of mufassir relate it to spending wealth in the way of Allah and perishing for those who are reluctant to spend and spend their wealth. However, the term perish here can be interpreted as a negligence, carelessness. If this is related to the current Covid-19 condition, then the implied message is to protect the soul or self from all 21 https://quran.kemenag.go.id/sura/2. Accessed August 15, 2021. that is harmful and not to take action or cause destruction/death. Imam Naisaburi explained that here there is a prohibition on approaching something that leads to destruction or something dangerous, including visiting areas/ areas that are affected by the plague. Meanwhile, according to Imam al-Zajjaj in this verse explains that Allah SWT forbids Muslims to take actions that can harm themselves. 22 These two perspective opinions both indicate one of the maqasid al-Shari›ah, namely hifdz an-nafs. In addition to the two policies above, other policies are also very much needed in the prevention of Covid-19. Such as applying 3M (Wearing masks, washing hands, and keeping a distance).

Maqashid al-Qur'an Values in Maqashidi Interpretation
Muslims themselves have actually been taught to maintain cleanliness, and Islam has regulated these things both in the Qur›an and the hadith of the Prophet. For example, when going to perform fardhu prayers or other sunnah prayers, Muslims first perform ablution to cleanse themselves of minor hadats. The following are the pillars and conditions that have been explained by the Prophet Muhammad. This ablution command has been conveyed by Allah SWT in the verse QS.
In the perspective of Hamka quoting the writings of al-Ghazali in the book al-Ihya', he explained that the wisdom of ablution is very beautiful. That we wash the face in which are the eyes and ears, mouth and nose, all of which are closely related to life; see, hear, speak, smell. Everything is cleansed from the influence of the world by performing ablution, because more or less will make an impression on the soul. So, with the hand, because the hand is one of the limbs that do a lot of activity, it is possible to hold on to things that bring bad contact to yourself. Likewise with other ablution members. 24 Actually, in the practice of ablution, washing some parts of the body with clean water is proof of how much Islam concentrates on cleanliness and health. One of them is washing hands, the campaign to wash hands after doing any activity is also considered able to help prevent the transmission of Covid-19 and is something very important. Because it is possible that the transmission of Covid-19 can be through hand to hand.
Why should you wash your hands? Hands need to be constantly cleaned because they have the potential to carry certain substances from one place to another. Washing hands is one of the most important steps we can take to avoid getting sick and transmitting the virus to others. WHO has established frequent hand washing with soap and water as a precautionary measure to reduce the possibility of spreading the virus. The mechanism of soap in killing germs and eliminating viruses is based on the mechanism of breaking the viral membrane, simple elution, and entrapment of the virus.
People often touch their eyes, nose and mouth without realizing it. The virus can enter the body through the eyes, nose and mouth. Viruses from dirty hands can spread to food or drink during the manufacturing process and when eaten. Viruses from dirty hands can spread to objects, such as 24 Hamka, Tafsir Al-Azhar, vol. 3 (Jakarta: Gema Insani, 2015), 1633-34. handrails, tables, toys and then spread to the hands of other people who touch them. Hand washing is a preventive or preventive activity that everyone can do easily and independently.
Washing hands with soap and running water for at least 20 seconds can reduce the risk of infection by 35% or by using a hand sanitizer with a minimum alcohol content of 70%. Based on research, by washing hands for 20 seconds, harmful viruses that stick to hands can die. If done under 20 seconds, the possibility of a dead virus will be less. Also, make sure that all areas of your hands are cleaned, including the palms, the backs of your hands, between your fingers and under your nails. After washing your hands, dry your hands using a tissue, clean towel, or hand dryer, as bacteria spread more easily on wet skin than on dry skin. 25 The next step, to prevent the transmission of Covid-19 is to wear a mask. Why should you wear a mask? Wearing a mask can protect ourselves from the possibility of being exposed to the virus. Masks prevent the entry of splashes of saliva and phlegm from other people when coughing/ sneezing/talking, so we don›t get infected and don›t transmit it. And vice versa, by wearing a mask we also protect others.
The Prophet Muhammad also said, This hadith explains that harm must be prevented before it occurs. Because, preventing something is lighter and easier than removing the harm that has already happened. However, prevention is better than cure. However, efforts to prevent this harm must be done as much as possible.
As an implementation of this rule in terms of preventing the spread of Covid-19, it is to wear a mask. This is because the mask is able to hold the virus that comes out when we cough/sneeze/talk so it doesn›t transmit the virus to others. Using masks effectively and maintaining a distance that is carried out effectively can reduce the transmission of Covid-19. In addition, wearing a mask was also able to slow down the spread of COVID-19 cases by 0.9% after 5 days, and slow it down by 2% after 3 weeks. Countries that implement mandatory wearing of masks have lower mortality rates.
The next policy in preventing Covid-19 is to keep a distance and avoid crowds and limit interactions. Crowds are a potential condition for exposure to the Covid-19 outbreak. As explained earlier, transmission of Covid-19 includes droplets/saliva that comes out when people communicate and interact with each other and this is important to protect themselves from the transmission of the Covid-19 outbreak.
Why should we keep our distance? This is actually one of the efforts to slow the spread of Covid-19 by breaking the chain of transmission and preventing the emergence of new transmission chains. Droplets that come out when we cough, if without a mask can slide up to 2 meters. When speaking without a mask, aerosols (very small particles that can float in the air) can travel as far as 2 meters. When sneezing without a mask, droplets can glide as far as 6 meters. By maintaining a safe distance of 2 meters, we can reduce the risk of contracting and transmitting by up to 85%. We cannot know who has been affected by COVID-19, so it is important for us to stay at home and implement physical distancing.
When traveling outside such as shopping or medical needs, we must maintain a safe distance of 2 meters from each other.
Regarding all the policies set by the government and institutions that concentrate on these fields, of course, they have the objectives of preventing the transmission of the Covid-19 virus outbreak. Muslims themselves have been ordered to follow all the orders of their leaders if it is in the form of maslahah. As the word of Allah SWT in QS. an-Nisa' [4]: 59, "...Obey Allah and obey the Rasul (Muhammad), and Ulil Amri (the holder of power) among you..." 27 Buya Hamka explained that state affairs were divided into two parts. First, about religion alone. Second, regarding public affairs. Religious affairs are merely waiting for orders from the Apostles and the Apostles are waiting for revelations from Allah. But general affairs such as war and peace, building places of worship, farming, raising livestock, etc. are left to you alone. The main basis in public affairs is the main basis is shura, namely deliberation. The result of this deliberation is a decision that must be obeyed by all believers. The one who keeps the results of the shura is ulil amri. They leave matters to the experts. Then obey what the expert decides. So, according to Buya Hamka, obedience at such a time, to the decisions of ulil amri or those in power, has become the third obligation in religion, which is as powerful as obedience to Allah and the Rasul. 28 Regarding the deliberation in this paragraph, the government and health workers have actually done it to prevent the transmission of the Covid-19 outbreak. Such as the Government 27 https://quran.kemenag.go.id/sura/4. Accessed August 15, 2021. 28 Hamka, Tafsir Al-Azhar, vol. 7 (Jakarta: Gema Insani, 2015), 334.
Law on Covid-19, Minister of Health Regulations, guidebooks for handling Covid 19, and so on. This is not only in Indonesia, even all governments in the world have implemented this policy.
According to the writer's opinion, the Qur'an has actually formulated all the problems in it. The verses and hadith of the prophet as well as all policies of course have maqashid which purpose to provide mashlahah and avoid mafsadah/ harm. If viewed from the perspective of maqashidi then we return to maqashidi al-Shari'ah, namely realizing benefit (jalb al-mashālih wa dar al mafāsid), which is framed in ushūl al-khamsah (hifdz al-din, al-nafs, al-'aql, al-nasb, almāl). This is one of the methods in maqashidi interpretation as a new alternative in interpreting the verses of the Qur›an.
Protect religion/hifdz ad-Dīn is the main element that is maintained by the Shari›ah in order to maintain and protect the religion of a servant of Allah and religion is also a guide in human life. In cases like this, where the Covid-19 outbreak is spreading, of course, the muftis and scholars issue fatwas related to the Covid-19 problem, especially the procedures for implementing religious teachings. Like doing congregational worship at home, praying with distanced rows, and so on. 29 This is a manifestation of the efforts of the scholars, muftis, and the government to maintain the Religion of Allah/hifdz ad-Dīn. In the author›s opinion, basically this hifdz ad-Dīn is realized in 3 pillars, namely God, the Book and the Prophet. 30 In practice, the fatwas of ulama and ulil amri (government) ordered that people wear masks, maintain social distance, limit interactions, stay away from crowds, and wash their hands. This is a manifestation of our faith in Allah's commands in the Qur›an as previously explained in obedience to ulil amri. 29 https://publika.rmol.id/read/2021/06/01/490197/ maqashid-syari-ah-menyingkap-hikmah-di-balik-wabahcovid-19 (Diakses 15 Agustus 2021). 30 Ibid.
Next maqashidi is to protect the soul/ hifdz al-nafs. All policies whose main goal is to prevent humans from being exposed to the Covid-19 outbreak. All humans are caliphs for themselves who will be held accountable, meaning that every human being must strive not to drop himself into destruction/death. This is the main goal of hifdz al-nafs.
In addition to hifdz al-nafs, the maqashid conveyed by the Qur'an is hifdz al-'aql. As we already know that the mind is the driving force of all the cells of the body. All nervous systems are controlled by reason. Intellect is a source of wisdom. Without reason, humans will not be able to control their lives. When humans are able to operate their minds, use the eyes of the heart and attention, they will get a sense of security, peace, and tranquility, and social life in a society will be dominated by a peaceful atmosphere without any worries and fears from danger. If the Covid-19 outbreak can be prevented from spreading, then the maqashid of hifdz al-'aql will be realized, namely eliminating the feeling of anxiety from being exposed to this Covid-19 outbreak.
Next, the maqashidi conveyed by the Qur'an is hifdz al-māl. Wealth is one of the core things in life and life cannot be separated from it. The goal is for the welfare and survival of mankind. With wealth, humans will survive and vice versa without wealth it will threaten the welfare of life, meaning that it can lead to poverty, because it is obligatory to protect wealth from the halal aspect, from how to obtain it, and from its good substance (halālan thayyiban).
As we know today, since the first appearance of the Covid-19 outbreak, all people›s economic income has started to decline, many have lost their livelihoods and jobs, of course when a policy is implemented it has various risks faced. For example, when the lockdown policy, PPKM (Implementation of Restrictions on Community Activities), and so on are causing the economic system to decline. However, all of this is an effort to prevent transmission to break the Covid-19 chain. That is, the more severe harm is removed with the lighter harm.
As for the prevention of Covid-19, if the government›s policy is to implement a lockdown, the benefit obtained is to eliminate and clean up the transmission of the Covid-19 outbreak so that life can return to normal. All systems of life can move again, both in terms of religion, education, government, and the economy to carry on life.
The next hifdz al-nasab maqashid al-Qur'an. Keeping offspring is an element of maqashid conveyed by the Qur›an. Offspring must be looked after, and nurtured. That is, it is maintained in terms of its survival and welfare and then its security, health, tranquility, and tranquility are maintained. This is closely related to preventing the spread of Covid-19. When the offspring are maintained both their health and safety, it will make maslahah for the continuity and welfare of these offspring.

Conclusion
Everything that happens is the will of Allah SWT in accordance with the level of ability of His servants. So as a servant you should not give up in dealing with it, looking for solutions and solutions, and the best efforts (ikhtiar) in solving every disaster that Allah SWT has given. Second, as a form of effort to prevent this outbreak by complying with policies and obeying Ulil Amri›s (Government) orders and Ulama›s fatwas in terms of protocols for preventing the transmission of Covid-19. This is a testament to our faith in the provisions and laws of Allah as an obedient people.
The policies to prevent the transmission of the Covid-19 outbreak are very closely related to the maqashid conveyed by the Qur›an and Shari'ah, including; protect religion/hifdz ad-Dīn, in cases like this, where the Covid-19 outbreak is spreading, of course the muftis and scholars issue fatwas related to the Covid-19 problem, especially the procedures for implementing religious teachings. The fatwa is a tangible manifestation of the efforts of the scholars to maintain the Religion of Allah/hifdz ad-Dīn. Then protect the soul/hifdz al-nafs. All policies whose main goal is to prevent humans from being exposed to the Covid-19 outbreak. All humans are caliphs for themselves who will be held accountable, meaning that every human being must strive not to drop himself into destruction/ death. This is the main purpose of the hifdz al-nafs, furthermore, the hifdz al-'aql.
If the Covid-19 outbreak can be prevented from spreading, then the maqashid of hifdz al-'aql will be realized, namely eliminating the feeling of anxiety from being exposed to this Covid-19 outbreak. Next up is hifdz al-māl. The goal is for the welfare and survival of mankind. Hifdz al-nasab/keeping offspring is an element of maqashid conveyed by the Qur'an. Offspring must be looked after, and nurtured. That is, it is maintained in terms of its survival and welfare and then its safety, health, tranquility, and tranquility are maintained.