Religion as a Way Against the Outbreak

KOMPAS/RHAMA PURNA JATI

A number of worshipers replaced the Friday prayers with the midday prayer at the Palembang Grand Mosque, South Sumatra, on Friday (27/3/2020). This is done to reduce the risk of transmission of covid-19 outbreaks.

On Thursday (9/4/2020), the management and members of Nahdlatul Ulama around the world held an event called "Global Prayer and United Global Repentance Against the Coronavirus". The event was held online and was attended by scholars, kiai (expert in Islam), and all NU members throughout the world.

Why was this event held? I will try to explain the reasons behind the event through a jurisprudential approach elaborated on with a Sufic approach. These two approaches are vital to take hope in "how religion works" in the fight against the coronavirus, will be described comprehensively.

There is widely circulating information that religion has tended to take a passive stance in the context of combating the coronavirus. In this stance, the best way to fight the outbreak is to accept it as a necessary destiny. There is no need to fear the outbreak, because God has already written the path of life and death. This is the thinking behind this perspective.

It must be admitted that this way of thinking is still easily found in some parts of our society. They argue based on the belief that what is worthy of our fear is Allah SWT (the One and Only God). The rest of us are told not to fear, no matter what or whom we are dealing with, even the invisible virus. This stance is called piety.

Also read: COVID-19 Handling Command Strengthened

It must be acknowledged that religion is a belief. However, that does not mean that belief in a religion eliminates common sense and logic. Religious rationale has a very important role to play in certain contexts. A rational mind certainly possesses a good radar to distinguish between the concept of piety as surrendering to God and the courage to simply die in a foolish manner. This is what Islamic scholars may later call pseudo piety or piety in Fata Morgana, or ostensible piety.

REUTERS/GANOO ESSA

View of the Kaaba in the Grand Mosque, Mecca, Saudi Arabia, on Friday (6/3/2020). The Saudi Arabian government suspended the Umrah worship amid the spread of the Covid-19 outbreak throughout the world.

Pseudo piety

Religion truly appreciates common sense. History states that “ad-din huwa al-aqlu la dina liman la aqla lahu”. Religion is reason, it is better that people who do not make good use of their minds not to have religion. So in this context, it is important to put forward the phenomenon of pseudo piety in relation the coronavirus outbreak, which can be extremely dangerous according to certain points.

Islam recognizes what is referred to as Maqashidus Sharia (principles of implementing sharia). It consists of five main principles: hifdzun nafs (protecting the soul), hifdzud din wal aql (protecting religion and reason), hifdzun nasl (protecting family), hifdzul mal (protecting wealth), and hifdzul irdh (protecting honor). These five principles form the backbone, the solid pillars that must be erected when implementing sharia. Essentially, if any sharia teachings or provisions violate one of these five principles upon implementation, we can be certain that it is not in keeping with the spirit of sharia and Islam.

KOMPAS/HERU SRI KUMORO

Funeral workers bury the body of a person who died of Covid-19 according to proper health protocols on Sunday (12/4/2020) at Tegal Alur Cemetery in West Jakarta. The National Disaster Mitigation Agency (BNPB) recorded that 373 people had died from the disease by 4:40 p.m. on Sunday (12/4/2020), an increase of 46 deaths from the previous day. The BNPB also recorded 359 recovered cases on Sunday, a daily increase of 73 cases.

Indeed, ulema have different views on where the fifth principle lays in the hierarchical order. The debate concerns which principle comes first: protecting the soul or protecting the religion. However, in this context, I follow the opinions of ulema who say that the principle of protecting the soul comes first. What does it mean to have religion if the soul is threatened and cannot be saved?

This is the question at the center of the debate over why the principle of keeping the soul safe is the first pillar in religion. Under fiqh (Islamic jurisprudence), we are also familiar with the adage “dar\'ul mafasid hall min jalbil mashalih”, that preventing damage is far more preferable to bringing forth benefits. This means that the preventive approach is a point of emphasis in religion. In popular language, “prevention is better than the cure”.

Also read: Coronavirus Turns over Immunity into Weapon that Backfires

From this position, it is clear that how religion works adheres to and respects common sense. This is because Islam in this context is not only the religion of sharia, but also the religion of culture, civilization, and science. As a religion of science, of course the spirit of Islam is in keeping with scientific reason.

KOMPAS/FERGANATA INDRA RIATMOKO

Newly arrived bus passengers to Solo line up to wash their hands with soap on Wednesday (1/4/2020) at Tirtonadi Terminal in the city in Central Java. The bus terminal has installed disinfection booths and hand washing facilities for arriving passengers to flatten the curve of the Covid-19 outbreak in Indonesia, although the number of passengers passing through the terminal has dropped dramatically since the outbreak emerged.

Imam Nawawi says in Majmu Syarhil Muhazzab: "Classical scholars agree that engaging in teaching and learning activities is far more important than engaging oneself by adhering to the prescribed forms of sunna worship like sunna prayer, sunna fasting, and using prayer beads. In fact, the latter form of sunna worship only benefits those who perform it. Meanwhile, teaching and learning activities, as means of seeking knowledge, have broader impacts and benefits, and not just for those seeking knowledge.

Stay calm, but alert

Ibn Sina, the father of medicine, says in Al-Qanun fit Thib: "Panic is half the sickness, serenity is half the cure, and patience is the first step to healing." This statement from Ibn Sina is relevant for us all to reflect on together.

We must follow three key points in the midst of the worldwide pandemic, in this context the Sufic approach. The first point is to avoid panic. Panic will make everything appear confusing. People who panic never think clearly.

The second point is to stay calm. We must remain calm in order to think clearly and deeply and not be biased in addressing the problem, while not losing sight of the need for haste. If we can control ourselves and stay calm, we will see the problem clearly and cut a clear path out of it.

Also read: Spirituality of Coronavirus

The third point is patience. Patience is required to face the pandemic. All elements must unite, support and strengthen one another. All elements must work together. Those who do not have the capacity or knowledge should immediately refrain from making comments that will very likely cause uproar.

Knocking on Heaven’s gates

From a religious perspective, we have two main tasks s. First, we must follow all policies, protocols, and appeals the government has issued. This is an important outward effort to break the chain of transmission. We must follow the advice to stay at home. Staying at home is today a manifestation of jihad, because it is very possible that we have entered the era that Sayyidina Ali ibn Abi Thalib foresaw: "An age will come when humankind needs salvation, when he will need ten ways of which nine are to avoid people and to quiet oneself."

KOMPAS/HENDRA A SETYAWAN

Helmy Faishal Zaini

In addition to these outward efforts, as religious people, we must also make efforts inward. We must say our prayers, forgive, and knock on the gates to heaven so that God is pleased to give us His help in facing the outbreak. Let us hope we will all be blessed with salvation. Amen.

A Helmy Faishal Zaini, Secretary-General, Central Executive Board, Nahdlatul Ulama