Ahmad Salehudin
The COVID-19 pandemic has dramatically compelled all religions to adapt and transform their traditional practices. In the Muslim world, both the Grand Mosque in Mecca and the Prophet’s Mosque in Medina, Islam’s two holiest sites, were temporarily closed. In Bali, Indonesia, the annual Ogoh-ogoh parade, held on the eve of Nyepi Day, and the Omed-Omedan Festival, a mass kissing ritual between teenagers traditionally held the day after, were both canceled (www.liputan6.com/regional/read/4210627). However, the Melasti ceremony, a ritual of self-purification, continued with strict adherence to COVID-19 health protocols (www.bbc.com/indonesia/indonesia-52001349). Similarly, Christian observances were profoundly affected. The Easter Mass, normally attended by thousands at St. Peter’s Basilica, was conducted without a physical congregation for the first time in history. Pope Francis led the service virtually (https://www.kompas.com/global/read/2020/04/12). A comparable shift occurred in the Buddhist community, where the 2020 Vesak Day celebration on Thursday, May 7, was held online. The Vesak Puja Bakti service was live-streamed, allowing Buddhists to participate from their homes (https://tirto.id/merayakan-waisak-di-tengah-pandemi-covid-19-fni3).
At the beginning of the COVID-19 outbreak, several religious groups, guided by their beliefs, chose to challenge the pandemic. There were at least two factors that contributed to this stance. First, many members believed that God's power would prevail over the challenges posed by COVID-19. This belief was evident in numerous messages circulating in WhatsApp groups, encouraging followers to continue attending places of worship. Second, there was a conviction among these groups that individuals should fear no one but God, as life and death are determined by Him. This belief often led them to disregard preventive measures aimed at avoiding the virus. Additionally, many religious groups hold the worldview that life on Earth is temporary, while the afterlife is eternal. This perspective caused them to view COVID-19 not as a serious threat but merely as a potential means of ending life in this fleeting existence.
A religious attitude can pose dangers not only to oneself and one's community but also to others. Religious gatherings have become significant hotspots for the spread of COVID-19. In South Korea, more than half of the reported COVID-19 cases are linked to the Shincheonji Church of Jesus. Similarly, the Tabligh Congregation has been identified as a major source of COVID-19 outbreaks in India, Malaysia, and Gowa, Indonesia. In Indonesia, the Annual Synod Meeting of the Protestant Church in Western Indonesia (GPIB), held from February 26 to 29 in Bogor City, along with a religious seminar of the Indonesian Bethel Church (GBI) from March 3 to 5 in West Bandung Regency, served as starting points for the spread of the virus. It is important to recognize, however, that religious activities are not the sole contributors to the spread of COVID-19; many other activities that involve physical contact can also facilitate transmission. Continue reading “Wabah COVID-19 dan Masa Depan Agama-Agama” →
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