Covid-19 -

The New Mosque after the Covid-19 Pandemic

Alma’a Cinthya Hadi

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The government has implemented various measures and policies in response to the COVID-19 pandemic. These measures include recommendations for social distancing (which later evolved into physical distancing), working from home, and enforcing Large-Scale Social Restrictions (PSBB). Individuals who need to go outside are required to wear masks, wash their hands with soap, and thoroughly clean themselves upon returning home. The COVID-19 pandemic has compelled people to adapt to a new way of life that differs significantly from their usual routines.

The mosque is one of the places directly affected by the PSBB policy. Mosques, which are typically used as gathering spots for worship, are particularly vulnerable to becoming sites for the transmission of Covid-19. This vulnerability led to appeals and prohibitions advising people to temporarily suspend Friday prayers and instead perform Dhuhur prayers. Additionally, individuals were encouraged to conduct tarawih prayers and Eid prayers at home, as recommended by the Ministry of Religion, Muhammadiyah, and Nahdlatul Ulama (NU). However, not all Indonesian Muslims, especially regarding Friday prayers, immediately complied with the directives issued by the Ministry of Religion and the two largest Islamic organizations in Indonesia.

Mosques During the Pandemic

Mungkin sebagian besar umat Islam tidak pernah membayangkan jika pada satu waktu mereka tidak boleh berkumpul (beribadah) di masjid. Namun kenyataan itu harus dihadapi saat ini. Musababnya adalah virus kecil bermahkota yang popular dengan sebutan Corona. Continue reading “New Masjid Pasca Pandemik Covid-19” →

Opinion

The COVID-19 Pandemic and the Future of Religions

Ahmad Salehudin

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” →

Opinion

Travelers, COVID-19, and Religious Awareness

M. Khusnun Niam

Currently, various countries are grappling with the impact of the Coronavirus Desease 2019 or COVID-19. This disease has escalated into a pandemic, leaving a significant mark of panic on society. The author argues that COVID-19 is a topic worthy of academic discussion, given the various social consequences stemming from this illness. One of the most evident outcomes highlighted in the media is its effect on humanity. This serves as a starting point for the author's inquiries and prompts a critical reflection on the COVID-19 outbreak and the humanitarian crises that have emerged in the context of religion.

According to the literature reviewed by the author, all teachings of faith emphasize the importance of goodness in human actions. This emphasis reflects a theological-normative perspective, indicating that most religions encourage their followers to adopt a humanistic approach. Consequently, the role of humans within religion emerges as a central topic of study, explored through various lenses, including philosophical, sociological, and anthropological approaches, among others.

Learning from Humanist Islamic Figures

In Islam, tawhid or monotheism encompasses a form of humanist knowledge that is deeply rooted in the principle of divinity. According to Musdah Mulia, monotheism represents a manifestation of God's justice, which should serve as the foundation of humanism for a believer. Mulia emphasizes that monotheism is free from injustice, as it transcends social classes through the pursuit of piety. Piety, in this context, is the conscious and systematic application of religious principles in one’s actions, especially when aligning one’s goals with normative teachings. This concept is explored in her book, "Islam and Gender Equality."

Continue reading “Pemudik, COVID-19 dan Kesadaran Beragama” →

Opinion

Pseudoscience and Pseudoreligion in the Midst of an Epidemic

Ahmad Muttaqin

Humans are remarkably fragile. The arrogance shown in managing and exploiting nature is being challenged

Various methods, ranging from scientific approaches to spiritual practices, are being employed to combat the new Coronavirus. The healthcare sector is at the forefront, providing assistance and treatment to patients while working tirelessly to develop a vaccine for prevention. Meanwhile, the economic and social sectors are striving to mitigate the pandemic's impact, which has severely affected the industrial sector, trade in goods and services, and social life. At the same time, religious organizations are also offering spiritual support through prayer and comforting rituals.

Many people are questioning whether the new Coronavirus, known as SARS-CoV-2, which causes Covid-19 (Coronavirus Disease 2019), is a result of a natural process or human engineering. Proponents of conspiracy theories often argue that this virus was deliberately created in a laboratory for various interests, such as serving as a biological weapon or benefiting the vaccine and pharmaceutical industries. This article will not explore the pros and cons regarding the virus's origin. Instead, it will examine the level of "scientific reasoning and religious reasoning" reflected in the various responses from different parties in addressing the Covid-19 pandemic.

Amid the uncertainty surrounding the origin of the virus and the lack of a vaccine and cure for Covid-19, it is ideal to address this pandemic using a combination of scientific methods and religious beliefs. Science and technology serve to prevent, treat, and manage the physical impacts of Covid-19, while religion provides spiritual support, helping individuals remain steadfast and resilient in their faith.

Continue reading “Pseudoscience & Pseudoreligion di Tengah Wabah” →

Opinion

SOCIOVIROLOGY: Socio-Religious Transformations Triggered by the Covid-19 Pandemic

Oleh: Dr. Sholikh Al-Lamongani, M.Phil.I*

This article seeks to assert that Covid-19 (Coronavirus Disease 2019) is a major factor capable of altering the fundamental patterns and structures of life within global communities. To support this assertion, the article describes the changes in society brought about by the influence of the virus. I refer to this examination of the impact of Covid-19 on social dynamics as "SocioVirology." SocioVirology is a theoretical framework that posits that viruses (microbes) can serve as primary determinants of social change within society.

As we entered 2020, the global community, including Indonesia, was taken aback by the emergence of a new coronavirus named SARS-CoV-2, which causes Covid-19. The initial cases and spread of Covid-19 are believed to have originated in Wuhan City, China, at the end of 2019 before rapidly spreading across the globe.

Although differing opinions later surfaced, suggesting that the origins of the Covid-19 outbreak could be traced back to the United States, Europe, or even Indonesia, these debates are not particularly important. What is clear is that the spread of Covid-19 has now reached nearly every country in the world.

According to data released by Worldmeters and cited by Kompas.Com on April 15, 2020, the total number of Covid-19 cases worldwide reached 1,991,275, with 125,951 deaths and 467,079 recoveries

The ten countries with the largest number of Covid-19 cases are ranked as follows: 1. United States: 6,106,322 cases, 25,856 deaths, 38,562 recoveries. 2. Spain: 172,541 cases, 18,056 deaths, 67,504 recoveries. 3. Italy: 162,488 cases, 21,067 deaths, 37,130 recoveries. 4. France: 143,303 cases, 15,729 deaths, 28,800 recoveries. 5. Germany: 131,359 cases, 3,294 deaths, 68,200 recoveries. 16. United Kingdom: 93,873 cases, 12,107 deaths, 344 recoveries. 7. China: 82,249 cases, 3,341 deaths, 77,738 recoveries. 8. Iran: 74,877 cases, 4,683 deaths, 48,129 recoveries. 9. Turkey: 65,111 cases, 1,403 deaths, 4,157 recoveries. 10. Belgium: 31,119 cases, 4,157 deaths, 6,868 recoveries. Additionally, Indonesia has reported 4,839 cases, 459 deaths, and 426 recoveries. Globally, the trend in Covid-19 data continues to show an increase.

The data above indicates that Covid-19 has become a frightening and lethal "zombie" presence for the global order of life, as nearly all countries in the world are affected by Covid19.

Continue reading “SOSIOVIROLOGI: Perubahan Sosial-Keagamaan Akibat Pandemi Covid-19” →

Opinion

Changes in the Religious Landscape Post Covid-19: The Role of Religious Studies

Ahmad Muttaqin

As we observe the various responses of religious communities to the pandemic, it leads us to consider the changes that may take place in the landscape of religious life after the pandemic. How can we bridge the gap between religious reasoning and scientific reasoning in society, enabling religious individuals to effectively deal with epidemics and other natural events? So that religion is always shalihun fi kulli makan wa zaman (In accordance with space and time). How can the Religious Studies address these questions?

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The April 2020 edition of Middle East Forbes published Khuloud Al Omian Article titled "Are we witnessing the awakening of a New World Order” The article listed 10 issues predicting changes in the new world order, including a shift in the global power axis, automation of production infrastructure, decline in the travel business sector, changes in education systems and patterns, social life, health, and the environment. Interestingly, none of the 10 points made by Al Omian examined the possibility of change in the field of religion and spirituality

Biju Dominic dalam “Will Covid-19 weaken the base of organized religions?” menyatakan bahwa bencana dan musibah dapat mempengaruhi perubahan perilaku keberagamaan masyarakat baik secara positif maupun negative. Sebagai contoh, runtuhnya gedung WTC di New York mendorong masyarakat Amerika semakin “religious”. Hal ini berdasar trend meningkatnya warga yang memandang penting agama dalam kehidupan sehari-hari mereka sejak peristiwa 9/11 tersebut. Menurut data Gallup Research, sejak tahun 1960 masyarakat Amerika Serikat yang mengganggap agama itu penting dalam kehidupannya tidak lebih dari 40%. Namun, angka itu melonjak menjadi 70% sejak peristiwa 9/11. Sebaliknya, wabah penyakit pes abad 14 yang melanda Eropa menjadi penyebab makin redupnya peran hirarki gereja di Eropa. Awalnya, para pimpinan gereja waktu itu menyebut bahwa wabah penyakit itu bentuk hukuman Tuhan untuk para pendosa. Karena itu agar terhindar dari wabah tersebut, harus bertaubat dan banyak berdoa. Namun seiring wabah yg tidak kunjung berhenti, kepercayaan pada otoritas dan hirarki gereja makin pudar hingga kemudian di abad 15 memunculkan berbagai gerakan reformasi gereja.

Berangkat dari pengalaman sejarah sebagaimana dipaparkan Biju di atas, kira-kira seperti apa wajah agama dan potret keberagamaan pasca Covid-19?

Continue reading “Perubahan Lanskap Keberagamaan Pasca Covid-19: Apa yang Dapat Studi Agama-Agama Lakukan?” →