DONATION FOR CHURCH CONSTRUCTION VIEWED FROM SAYYID THANTHAWI'S PERSPECTIVES

This research aimed at investigating Sayyid Thanthawi's ijtih ā d pattern and methodology for deciding the law on making donations for church construction. As stated by Islamic teachings, Christians do not regard God to be One since they believe in the Trinity (the Father, the Son, and the Holy Spirit). Within the national state, however, Muslims and Christians coexist, work together, and assist one another. Conflicts of interest in coexistence might emerge as a result of religious differences. This current study is library research using qualitative descriptive analysis. The data used were secondary data in the form of books written by Sheikh Sayyid Thanthawi, Mufti of the Arab Republic of Egypt, as well as other relevant books. This research found that from Sayyid Thanthawi's viewpoint, a Muslim is permitted to donate to the construction of a church. Sayyid Thanthawi's ijtihād is moderate since it considers the greater benefit and fosters harmony among religious communities, without ignoring the demands of the Qur'anic text. The ijtihād approach employed is the ma ṣ lahah theory, which takes into account the benefits and harm that would be caused by the fatwa's issuing. The implication of this ijtihād is the establishment of concord and peace between Muslims and Christians in Egypt. However, some Egyptian religious scholars restrict donations to church construction, arguing that it is the same as donating to the development of gambling businesses and nightclubs.


DONATION FOR CHURCH CONSTRUCTION VIEWED FROM SAYYID THANTHAWI'S PERSPECTIVES
religiously forbidden conduct because it is the same as donating to the construction of gambling businesses, nightclubs, and places to keep cats, dogs, and pigs. 4 The justification for this is that Christians do not believe in one God since they worship three Gods (trinity), including the Father, the Son, and the Holy Spirit. The verses of the Qur'an state that they have certainly disbelieved those who say that there are three Gods (trinity) and that Jesus is the son of God, as described in surah Al-Māidah (5): 72-73. Therefore, it is unlawful to make donations to build a church, a place of worship for those who do not recognize one God. 5 Several Egyptian priests, including Priest Batrick Karazah Marqisiyah, Priest Asnodah, and Priest Aleksanderiah responded strongly to the fatwa issued by Dār al-Iftaʾ al-Miṣriyah. They asserted that religious donations among Christians, known as al-ʿusyur (onetenth), could be made to anyone without regard to faith or loyalty. The priests highlighted that the al-usyur donation is made to God, the creator of the universe, without regard for whether it is given to families or not, to Christians or non-Christians. 6 Muhammad Sayyid Thanthawi, the Grand Sheikh of al-Azhar and a Mufti of the Arab

Republic of Egypt, explained to a delegation of the Egyptian United Organization for Human
Rights led by Najib Jibril, who came to meet the Mufti of Egypt in the professorial room of al-Azhar University. Sayyid Thanthawi described that a Muslim may contribute to the construction of a church because he has the freedom to use his wealth. Muslims are not prohibited by Islamic law from providing donations to build churches in order to assist and cooperate with their Christian neighbors. Furthermore, some Christians even contribute to the construction of mosques. 7 Sayyid Thanthawi's viewpoint is particularly important to investigate in the context of Muslim and Christian community interactions within a nationstate. 8 There are several studies related to the theme of donations for the construction of this church. However, some of these studies have a different focus. Some of these studies can be mapped into 6 (six) categories. First: Donations in the form of land ownership. 9 Second: 4 Sayyid Masykur, "Tabarru' Muslim Li Bina' Kanais Jaiz Syar 'an," 2009. 5 O. F. A. Meinardus, "Christians in Egypt: Orthodox, Catholic, and Protestant Communities, Past and Present," American University in Cairo Press, 2006. 6 Akhbar Mishr, "Pendeta Snodah Yajuzu Tabarru' Al-'usyur Li Ghairi Masihiyin," 2009. 7 Masykur, "Tabarru' Muslim Li Bina' Kanais Jaiz Syar'an." 8 Antonius Markos, "Developments in Coptic Orthodox Missiology," Missiology: An International Review XVII, no. 2 (1989). 9 Muhammad Hadi Prayitno and Zamroni Ishaq, "Hukum Hibah Tanah Untuk Gereja Perpsektif Empat Mazhab," JOSh : Journal of Sharia 1 (2022): 161-83. Contribution in the form of energy. 10 Third: Donations and endowments from non-Muslims to Muslims. 11;12 Fourth: The opinion of Quraish Shihab. 13 Fifth: Rejection of church construction. 14;15 Sixth: The government's role in building churches. 16 The subject of Muslims' permissibility to donate to the construction of churches is an actual issue discussed in various parts of the Muslim world. It addresses issues such as Sayyid Thanthawi's way of thinking, the reasons that allow Muslims to contribute to the construction of churches as well as the pattern of his ijtihād.

B. DISCUSSION
The word "donation" in Arabic is called al-tabarru'āt. The Great Indonesian Dictionary (KBBI) states that a donation is giving something to someone as a form of assistance or support. Meanwhile, the Arabic dictionary, Lisān al-'Arab, explains that the meaning of the word al-tabarru'āt is to give something that is not an obligation for someone without a request. For example, "I donate something", signifies that I give something voluntarily without expecting anything in return. 17 Islamic teachings command all Muslims to assist one another in social and state life. Allah says "Help one another in goodness and piety, but do not help one another in sin and aggression" (Q.S 5:2). However, does this include supporting each other as instructed by Islam in the case of Muslims donating to build churches? The church is a place of worship for Christians. Christians do not worship God as one because they worship three Gods, known as the Trinity. 18 Islamic teachings strongly state that those who claim that Jesus Christ, the son of Maryam is God and that God consists of the Father, the Son, and the Holy Spirit have fallen into disbelief. If Christians do not stop saying that, they will be afflicted with painful punishment (QS al-Maidah 5: 72-73). Nonetheless, Muhammad Sayyid Thanthawi steadfastly asserted that a Muslim may contribute a portion of his wealth to the church's building since he has the freedom to use his property. Furthermore, the church is a place of worship that promotes peace and tolerance. Muslim property can be beneficial to Christian counterparts, and some Christians even contribute to mosque construction. It is incorrect to believe that contributing to the construction of a church is immoral. 19   Islam to refer to zakāh, infaq, alms, and waqf. In Christianity, it is referred to as offering funds, charity, and donations. Wibowo and Situmorang 39 did research on economic sociology in the management and distribution of social funds which includes Zakāh Infak Sadaqah (ZIS) and Congregation Funds. This study discovered that zakāh, infāq, ṣadaqah, waqf, and congregation funds play a significant part in developing the community's economy, particularly for each religious adherent. Nuris 40 carried out research on philanthropy in Islam and the Roman Catholic church, which took a case study in the Jami' Bintaro Jaya Mosque and the Catholic Church of Santo Joannes Baptista Parung. This paper explains the concept of philanthropy and its practice in the two places of worship. Triani and Satyawan 41 in their research interpreted the accounting for the Balinese Hindu community's religious contributions. According to this research, the fees paid by each temple member are from distinct caste levels. Fees for temple construction are a practice that has been passed down from generation to generation. Faisal 42 authored a paper on the legal analysis of cash waqf funds for infrastructure development. He noted that waqf funds can be used to fund infrastructure development projects such as public and social facilities. This is based on many legal requirements governing cash waqf management.
Research by Imam and Fakhruddin 43 concerning distributing zakāh to non-Muslims, which covers the review of Imams of Islamic schools of thought and Jasser Auda's maqāṣid sharī'a, shows that the giving of zakāh to non-Muslims differs amongst Islamic schools of thought, with some allowing it and others not. Referring to Jasser Auda's maqāṣid sharī'a theory, paying zakāh to non-Muslims is acceptable, based on the features offered by Auda (cognitive, comprehensive, display, interrelated hierarchies, multidimensional legal system, maqasid legal system), but zakāh to other Muslim fellows is prioritized. Zaynap 44 also conducted a study on the law of giving zakāh to poor non-Muslims. However, the concern of distributing Qurbani meat to non-Muslims is a furu'iyyah issue, and there are differences among fuqaha scholars. Muhammad Fadlan 48 in his study regarding  on Muhammad Sayyid Thanthawi's ijtihād approach in deciding the law of making donations to the church's building, as well as how the ijtihād method he utilized.

Ijtihād pattern of Muhammad Sayyid Thanthawi
In this regard, an ijtihād pattern is an approach of thinking that exists in every Islamic legal thinker while examining and judging a social reality. Every mujtahid has its own way of assessing reality. This is related to variances in ways of thinking and perspectives. According to Yusuf al-Qaradawi, there are three types of ijtihād in contemporary times, including the followings:

a. Traditionalist pattern (ittijāh al-Taḍyiq wa al-Tašdīd)
Traditionalists are people who only partially grasp the texts of the Qur'an and the Sunnah of the Prophet Muhammad SAW, are literalist textualists, and are not connected to the primary goal of enacting a law (maqāṣid sharī'a). They are the new Ẓāhiriyyah (Zhahiriyah al-Judud), who reject to look for reasonable justifications ('illat) underlying legal passages. This group generally explores hadith science but is not used to using uṣūl fiqh science to construct rules. They frequently restrict all sorts of photographic images, all songs, and music, and penalize any behaviors that the Prophet Muhammad never performed as bid'ah, which is forbidden. This group also forces every Muslim to adhere to a certain school of thought. They profoundly revere the outcomes of earlier scholars' ijtihād, which are preserved in texts of classical fiqh. They consider that the classical scholars have explored all of the new challenges that have developed in this century so that contemporary scholars just seek and examine the desired problems in these classic works. Scholars today are unable to practice ijtihād in the same way that ancient scholars did. They limit the scope of ijtihād, and their views frequently make life difficult for today's society.

b. Liberalist Pattern (ittijāh al-ghuluw fī al-tawassuʿ)
The liberal ijtihād school of thought is made up of intellectuals who are not experts in sharia sciences but they talk and write a lot about Islamic law. Their thought is oriented on the idea that Islamic teachings are applicable to every space and age, hence they are looking for reasons (arguments) to explain any legal disputes that occur in this era. They prioritize benefit and frequently disregard the commands of the Qur'an and Sunnah. Among the opinions of liberal thinkers are those who allow marriage and inheritance distribution between adherents of different religions. They judge that all

MUCHLIS BAHAR
186 | Jurnal Ilmiah ISLAM FUTURA religions are equally true because the truth is relative. They also allow LGBT and adultery on the grounds of the legality of holding slaves (milk al-yamīn).

c. Moderate Pattern ittijāh (al-tawāzun wa al-muʿtadil)
Moderate thinkers are scholars and intellectuals that take the "middle path" (wasathy) between groups that complicate and narrow ijtihād (traditionalist group) and groups that provide too much freedom in doing ijtihād ( Based on this statement, the rationale is that every Muslim has the right to use his wealth. There is no clear restriction in Islamic law against making donations to build churches.

DONATION FOR CHURCH CONSTRUCTION VIEWED FROM SAYYID THANTHAWI'S PERSPECTIVES
Giving funds to build a church falls under the area of supporting each other that Islam encourages. In addition, some Christians contribute to the mosque's development. As a result, Christians' good deeds must also be rewarded with kindness. A similar good deed is the recompense for a good deed. Among these deeds is a donation to the church's construction.
Thanthawi's fatwa is more concerned with creating justice and maintaining inter-religious harmony.
Aside from the benefit, Sayyid Thanthawi's fatwa does not violate the provisions of the Qur'anic text that allow Muslims to help non-Muslims as long as they are not hostile to Muslims. Allah says: "Allah does not forbid that you be kind and just to those who did not fight against you on account of religion, nor drove you out of your homes. Surely Allah loves those who are equitable" (Q.S: 60 verse 8). Furthermore, Sayyid Thanthawi has a positive perspective toward the church, seeing it as a place of worship that promotes peace and tolerance 53 .
In Islamic law, there is the term "ahl al-dhimmah" or "dhimmiy people", indicating non-Muslims who live under Muslim rule or who live in countries where the majority of the population is Muslim. Islam obliges every Muslim to do good to these zimmiy people. This is supported by the hadith of the Prophet Muhammad, which reads: "Whoever hurts the zimmi person, he hurts me, and whoever hurts me, then I will be hostile to him on the Day of Resurrection" (Hadith narrated by Abu Daud). Based on this hadith of the Prophet Muhammad, the opinion that prohibits Muslims from donating to Christians to build churches might be deemed to hurt non-Muslims (dhimmiy), something the Prophet forbade. On the contrary, the viewpoint that allows Muslims to contribute to church construction is consistent with the Prophet Muhammad's order to embrace non-Muslims (dhimmiy) who live with Muslims in a country.
Based on the explanation above, Sayyid Thanthawi's ijtihād belongs to the Moderate (wasathy) pattern. Sayyid Thanthawi's thoughts are based on the common good, creating justice and harmony between religious communities, without violating the provisions of the Qur'anic text. However, when viewed from another perspective, the mutual help commanded by Islamic teachings is mutual assistance in performing good and piety, not helping in sin and enmity. Giving donations to Christians to build churches includes helping them in committing sins and immorality because the church is a place of worship for Christians who believe in 53 Masykur.
three Gods (trinity) the Father, Jesus Christ (the Son) and the Holy Spirit 54 . Worshiping three Gods is a sinful act that Islamic teachings forbid. As a result, scholars other than Thanthawi believe that donating to the construction of a church, like donating to the construction of gambling businesses and nightclubs, is an immoral act. Therefore, Muslims are prohibited from contributing to the construction of churches. From this perspective, Sayyid Thanthawi's ijtihād, which allows donations for church construction, might be considered liberal because it departs from the commands of the Qur'an's text.

Ijtihād Method of Muhammad Sayyid Thanthawi
In English, "method" refers to a technique or way of doing something, as well as a procedure for accomplishing something. In Arabic, the method is called ṭarīqah or manhaj, which is the method used by a mujtahid in understanding, discovering, and formulating Islamic law 55 . In this context, "method" refers to Mufti Muhammad Sayyid Thanthawi's approach of reasoning when establishing the law requiring donations for church construction.
Ijtihād is derived from the Arabic term Ja-ha-da, which signifies sincerity, ability, and difficulty. The term ijtihād refers to using all of one's abilities to attain something difficult, while also encountering challenges. The word ijtihād is only used for heavy work, not for light tasks 56 . The words ijtihād and "jihad" are derived from the same root word, jahada.
Ijtihād refers to the mobilization of all intellectual abilities in order to understand and uncover law from its source, the Qur'an and Sunnah. The word "Jihad" refers to using one's whole physical strength and energy to protect and defend Islam. The term ijtihād implies "deep thought," but "jihad" signifies "hard work with physical force".
Scholars define ijtihād in many ways, but the essence remains the same. Among the definitions of ijtihād is devoting all of mujtahid's (Islamic law experts') thinking capacity to seeking knowledge of Islamic law from the source 57 . From the various definitions of ijtihād proposed by scholars, ijtihād must include the following characteristics: 4. The ijtihād method, which is presented in the science of ushul fiqh, is used to carry out ijtihād by drawing certain conclusions. what the consequences will be in the future if a law is passed now; will it provide benefits, peace, and harmony? Alternatively, it will produce damage or chaos (injury). Included in the discussion of the iʿtibār maʾallāt method are the sadd al-dharīʿah and fatḥ dharīʿah methods.
Sadd an Arabic word means "to close," and Zariʿah means "way." According to uṣūl fiqh scholars, Sadd al-dharīʿah refers to any act that becomes an intermediary, which is basically permissible, but because it can lead to something that is prohibited, then the action is also prohibited 59 . This means that any path that leads to forbidden conduct must be closed or prohibited. The legal basis for this sadd zari'ah method includes the word of Allah:" Do not revile those whom they invoke other than Allah because they will revile Allah in ignorance out of spite" (Q.S 6: 108). The act of condemning those who worship other than Allah will result in them eventually denouncing Allah out of spite. considering the implications of his fatwa concerning the benefits and harms that will arise in the future. The fatwa issued by Sayyid Thanthawi allowing Muslims to contribute to the construction of churches provides a chance (fatḥ dharīʿah) for Muslims to do good to Christians by assisting in the construction of churches, as some Christians in Egypt also donate to the construction of mosques.