ORIGINAL ARTICLE Public Health and Preventive Medicine Archive (PHPMA) 2021, Volume 9, Number 1: 11-16 E-ISSN: 2503-2356 How Does Islamic Organizations Respond to COVID-19 in ?

Published by A Case Study Department of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University Aisyah Putri Rahvy,1,2 Ilham Akhsanu Ridlo1,2*

ABSTRACT

1Department of Health Policy and Background and purpose: Indonesia has made several regulations to tackle the corona virus disease 2019 (COVID-19) Administration, Faculty of Public Health, pandemic, including large scale social limitation (Pembatasan Sosial Berskala Besar (PSBB)). This regulation is related to Universitas Airlangga, Indonesia; physical distancing in all sectors and activities, including religious activities. But efforts made by government and other 2 The Airlangga Centre for Health Policy organizations are not enough to ensure society that these regulations will not affect their religiosity. To strengthen this policy, Research Group majelis ulama Indonesia (MUI) and other Islamic organizations have made fatwa and official statement about how worships, especially those which are done in groups should be conducted during this pandemic. This paper aims to provide report and analysis of Islamic organizations response during pandemic in relation to Islamic worships during COVID-19 pandemic in Indonesia Methods: This is a case study of Islamic organizations response during pandemic. It includes Majelis Ulama Indonesia (MUI), , and responses (fatwa and official statement) to this issue and public responses as well. COVID-19 case also compared to vaccine hesitancy case, due to similarities of Islamic organization response between them. Results: Some fatwas had been made by MUI as response to Islamic worships performance during pandemic. But still there were cases like Banjarbaru and Solo case, indicating that fatwas could not guarantee the success of COVID-19 prevention in religious worships. *Correspondence to: Conclusion: Religious and community leaders are needed to strengthen government move by helping government Ilham Akhsanu Ridlo; promote and educate people about health issues from religious perspectives. Moreover, some kinds of punishment made by Department of Health Policy and government are needed to strengthen fatwas and rulings, as most of these religious opinions do not have legal enforcement. Administration, Faculty of Public Health, Universitas Airlangga, Indonesia; The Airlangga Centre for Health Policy Keywords: Pandemic; COVID-19; Islamic Organization Response; Indonesia Research Group; Cite This Article: Rahvy, A.P., Ridlo, I.A. 2021. How Does Islamic Organizations Respond to COVID-19 in Indonesia? A Case [email protected] Study. Public Health and Preventive Medicine Archive 9(1): 11-16. DOI: 10.15562/phpma.v9i1.274

INTRODUCTION including large-scale religious activities. regulation. Islamic organizations were then Question raised shortly after the PSBB placed in the spotlight as their thoughts During Coronavirus disease 2019 applied was more likely: until how far and movements are being questioned. (COVID-19) pandemic, most countries Indonesians will obey this regulation Indonesian Ulema Council/Majelis are applying lockdown to assure physical when it comes to religious matters? Ulama Indonesia (MUI), a non- distancing and minimize contact between Indonesia is famous of its reputation governmental organization serve as top people. Policies and regulations made to as country with the largest Muslim clerical body for ulama, zu’ama, and end this pandemic indeed are not easy population in the world, data from Central Islamic scholars in Indonesia, has made for the citizens, including Indonesian. Bureau of Statistics in 2010 showed that some fatwas about religious worships Indonesia is currently in battle with nd 87,18% population in Indonesia are such as Shalat Jama’ah, and Shalat Eid to 425,796 confirmed cases up to May 2 muslims.2 Indonesian Muslims mostly support the government in implementing 2020 with 3.4 % death rate.1 rd join some Islamic organizations, such as the restriction of mass gathering including In April 3 2020, Ministry of Health Muhammadiyah, Nahdlatul Ulama (NU), religious activities. The fatwas aim to published a large-scale social limitation and others. In terms of worship, there support effort to minimize the virus from regulation, locally called Pembatasan are types of worship those performed in spreading through worship gathering. Sosial Berskala Besar (PSBB) to flatten the groups within Islamic practice, such as There were different responses toward the epidemic curve. PSBB requires people to Shalat Jum’ah and Shalat Tarawih which fatwa due to people’s different perception limit their activities outside their houses, are restricted to be performed since PSBB on the virus and commitment to their

OpenPublished access: by Departmenthttps://phpmajournal.org/index.php/phpma/issue/view/19 of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University | 11 PHPMA 2021; 9(1): 11-16 | doi: 10.15562/phpma.v9i1.274 ORIGINAL ARTICLE religious practices. Nevertheless, there was evidence of transmission of the virus at religious places or activities, from several reported cases of COVID-19 after such activities. In Banyumas,3 there were 10 people confirmed positive after performing Shalat Jama’ah in a mosque, and similar cases in other part of Indonesia. We realize that religious-related factors, such as Islamic organizations and leaders’ role contribute to the success of COVID-19 prevention in Indonesia. This paper aims to provide report and analysis of Islamic organizations response during pandemic in terms of Islamic worships impacted by COVID-19 pandemic.

METHODS Figure 1 Timeline Faith-related Cases of COVID-19 and Islamic Organization Early This paper emphasizes analysis of Islamic Response organizations’ role during COVID-19 pandemic. Analysis was made after all events related to Islamic organization and 6 muslims response had been arranged in Fatwa MUI No. 14 year 2020 was public. It contains procedures of taking form of timeline. This paper used case published care of muslims who died because of th study method to analyze the phenomena On March 16 2020, MUI made a coronavirus based on Islamic rules of religious-related cluster in pandemic. fatwa related to worship performance and medical protocols. It includes 4 The main areas of this paper include during pandemic to rule Shalat Jum’ah how bathing the body, shrouding, and Islamic organization responses, also and Shalat Jama’ah in pandemic. MUI Shalat Jenazah or funeral prayer are several related cases as response from commanded all muslims to prevent conducted under medical protocols. public. Researchers will focus on MUI, any possible activity which increase Muhammadiyah, and NU, as their roles the potentials of coronavirus spread Surat Edaran 3953/C.I.034.04.3030 are considered significant in influencing as the part of al-Dharuriyat al-Khams was published by NU 7 Indonesian Muslims. Events and cases and ruled certain condition in which This letter from NU was published rd related to Islamic worships in specific were muslims could go to mosque, based on in April 3 2020, commanding their obtained from official website of Islamic the status or level of their area related followers to perform tarawih and Eid organizations, also from online news. to COVID-19. Al-Fitr prayer using health protocol to After that, we analyzed events and cases prevent the spread of coronavirus. based on the aim of this study. Moreover, Cluster of Ijtima’ Gowa only initial case of coronavirus spread is This event was supposed to be held in Fatwa MUI No. 28 year 2020 was th nd included in timeline. Cases analyzed in March 19 -22 2020 on Gowa, Sulawesi published 5 this paper were compared to other faith- Selatan. Government dismissed this After making fatwa about worship th related health issue like vaccine hesitancy event before it was started. But around performance, on May 13 2020 MUI due to similar characteristics of both types 8000 people had gathered in Gowa, published a document which included of case. and few days later some other areas in a guide to perform Eid Al-Fitr at home Indonesia confirmed COVID-19 cases during pandemic.8 Thisfatwa explains th RESULTS related to this cluster. On May 13 about how Indonesian muslims should 2020, nine patients in Manggarai Barat perform Eid Al-Fitr prayer during Timeline of Islamic organization were confirmed coronavirus positive coronavirus pandemic. response and related cases from this cluster. Timeline of Islamic organization response Muhammadiyah Letter and Guide and related cases are described in Figure Fatwa MUI No. 18 year 2020 was for Eid Al-Fitr was published 1, including publication of fatwa from published As one of the largest Islamic different religious organization. On March 27th 2020, a fatwa about organizations in Indonesia, tajhiz al-jana’iz or Islamic Funeral Muhammadiyah in May 14th 2020 ruling was made and published to the made a letter and a guide about

12 Published by Department of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University | PHPMA 2021; 9(1): 11-16 | doi: 10.15562/phpma.v9i1.274 ORIGINAL ARTICLE

performing Eid Al-Fitr prayer during were confirmed as other coronavirus cases the body will involve such ceremonies like pandemic.9 These letter and guide in Banyumas, Jawa Tengah.13 One of the bathing the body which often conducted were made by Majlis Tarjih as a part of suspects performed Shalat Jama’ah. After by several people, shrouding, and Shalat Muhammadiyah which has authority tracking other people who were in contact Jenazah. In Islam, dead body is shrouded to give certain fatwa specifically for with the suspect, they found 10 positive in cloth named kain kafan. MUI response Muhammadiyah followers. cases in sum which later named as Kober to this is similar with its response to cluster. The first confirmed case was in Tsunami Aceh in 2004, through Fatwa Solo case Gowa for Ijtima’ Ulama that supposed to No. 34. At that time, MUI responded May 16th 2020, local government be held in 19th-22nd March, 2020. After quickly by making a fatwa over funeral put 90 families in Serengan, Solo having cases related to Shalat Jama’ah as ruling during the emergency period. This under surveillance after they had a part of Islamic worship, 10 days later in fatwa was made under consideration and been detected to be in contact with a April 28th 2020 a letter by takmir masjid or rukshah (dispensation) that body of the coronavirus suspect while performing people who are in charge to take care of victims should be taken care based on fiqh tarawih prayer.10 Seven people of them local mosque in Banyumas14 were being of emergency condition. Moreover, MUI were developing COVID-19 symptoms controversial since it included the idea of has also provided and explained certain and classified as under surveillance destroying the mosque. Takmir published dalil from Holy Quran, hadith, and ushul patients. the letter as a form of protest to the fiqh as the foundation to make those government which implemented Fatwa fatwas. But still, Banjarbaru case which is Banjarbaru case MUI No. 14 year 2020. strongly related to this rule happened. An under surveillance patient in This may be the reason why these Banjarbaru, Kalimantan Selatan was DISCUSSION cases happened. Fatwa has non-binding forced to be buried with non-medical legal force characteristic, or in fiqh it Faith-related cases of COVID-19 and protocol by her family11 in May 26th is known as mulzim-ghair mulzim. Al- Islamic organizations’ role 2020. The hospital, police officers, and Syâtibî in Muhammad definesfatwa as an local government had explained to her Lay people were less likely to be convinced explanation of syara’ or Islamic Shari’ah family the necessity and importance that health policy is rooted in a certain ruling that cannot force all muslims to of medical protocol for COVID-19 ideology, values, or philosophy and this follow and perform it.16 This is in line is implied from no identifiable effect of 17 suspect funeral, but they refused to 15 with Mulyati, that fatwa contributes to use it. After hours of negotiation, political party support acceptability. the process of forming religious norms her family finally let the hospital and Government seems to put MUI in in society with its “quality feeling” effect other institution to perform medical trust with no exception as it is the to create religious emotion and moral protocol. actor behind Indonesian government- sanction instead of legal enforcement. muslims relationship, and it bridges With these characteristics, effectivity of Several related cases as response from both sides’ perspectives and stances in fatwa in the society is fully depended on public public policy-making. The role ofMUI people’s submission towards the fatwa As tradition when there was someone who is mostly interpreted through fatwas to itself. Even when MUI is supported had just died in neighborhood, in 3rd April give Islamic perspective and rulings of by the government and treated as the 2020 a citizen (MA) in Tulungagung12 held some issues and to ensure Indonesian representative of all muslims in Indonesia, a “tahlilan”, a form of prayer for the dead Muslims that government regulations or MUI is still not able to force Indonesian for his father. Three days later, he started policies related to those issues are still on muslims to follow its fatwas as both fatwa to experience COVID-19 symptoms. His track with Islamic beliefs and teachings. in general and MUI fatwa in specific do father was not diagnosed as COVID-19 Fatwas usually comes after public policies. not have the authority of law enforcement. patient, so they did the funeral with a non- Looking back to the contribution of MUI At the same time, Muhammadiyah medical protocol. But MA was suspected during the pandemic, it has published and NU also respond to this pandemic. to be exposed to the virus while taking three different fatwas which related to Muhammadiyah through Majlis Tarjih has care of his father in hospital. This case daily and routine worship performances, made a guide for its followers to perform contributed to the increase of 12 patients Islamic Funeral ruling (tajhiz al-janaiz), Eid Al-Fitr in their own houses and tell in total, making this a new cluster in and Eid Al-Fitr prayer performance. These its followers to obey the government Tulungagung. Similar to what happened three fatwas are Fatwa MUI No.14/2020, and lessen physical contacts. Meanwhile, in Tulungagung 9 days before, around 25 Fatwa MUI No. 18/2020, and Fatwa MUI Nahdlatul Ulama also shows its supports No. 28/2020. Ironically, cases like cluster people were under surveillance because 5 10 by educating people about COVID-19 of tahlilan by April 12th 2020. People who of Ijtima’ Gowa and Solo still happened prevention through some information attended tahlilan found out that the one even afterMUI had made a formal move dissemination in mosques, ta’lim, and they were praying for was confirmed as to guide Indonesian muslims. or Islamic boarding school. COVID-19 positive a week later. Islamic funeral ruling, called as tajhiz Furthermore, both of these In April 18th 2020, at least 10 people al-jana’iz in fiqh,is another topic to be ruled organizations have spread information by MUI. In a normal condition, burial of about COVID-19 using their websites to

Published by Department of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University | 13 PHPMA 2021; 9(1): 11-16 | doi: 10.15562/phpma.v9i1.274 ORIGINAL ARTICLE do health promotion and education from the efforts are and how obedient their life if he/she is not vaccinated, vaccine is both medical and Islamic perspectives. followers are to those fatwas and advices. still permissible despite the availability of A study of Slamet and Laila18 in Jepara The answers of these questions are further haram materials. But after publishing such showed that both Muhammadiyah discussed in the next part of this paper. fatwa, there are still some cases related to and Nahdlatul Ulama were using community reluctance of immunizations. several media platforms, like websites Responses from the public and how In Sendangmulyo,26 more than 50 and printed publications to spread this is not a “fresh” issue percent of participants believed that information. Moreover, a study from After MUI published fatwas related to vaccine was haram or not allowed because Tomkins et al19 showed that collaboration COVID-19, the public was starting to of its haram materials. Furthermore, between religious organizations, health react responsively to those rules. Islamic immunizations was never been discussed organizations, and policy makers organizations, like Muhammadiyah and explicitly in certain religious gathering such contributed to immunization promotion NU, were suggesting Indonesian muslims as ta’lim, making its status of permission and delivery in Pakistan, after it had been to obey both government rules and MUI stayed unclear in the society. This also previously opposed. Heward-Mills20 found fatwas. Religious community leaders were indicated the lack of awareness and role of the relation between unhealthy habits also influencing their followers using faith- religious leaders in community to educate prevention, such as smoking and alcohol based approach. It is actually not a new idea their followers of certain issues related to consumption, and African faith leaders’ that health programs can be impacted by faith and belief. But this is in contrast with role by promoting it in Sunday church faith and religious worship. Sabahelzain24 a study from Padmawati et al.27 about the service. This is supporting the idea of faith studied the relation between vaccination rotavirus vaccine acceptance of religious leaders who are able to give such crucial hesitancy and religious belief in Pakistan. and community leaders in Yogjakarta. Her impacts to their followers’ health behavior His study proves the connection of faith study explained the need of halal label and habits. and health behavior, while religious faith for rotavirus vaccine in order to increase In Indonesia, most people are willing is influencing most of certain religion community acceptance. Moreover, to obey rules if those are made and followers’ thoughts and acts that related religious and community leaders were supported by their religious organizations to their health. A study from Lane et aware that their role as key players and leaders. Organizations like al.25 found that religion was ranked 3rd as could contribute to promote vaccine in Muhammadiyah and Nahdlatul Ulama the reason of vaccine hesitancy globally society especially in post-labeling. From have their own commissions of ulama based on WHO/UNICEF Join Reporting these studies, we can assume that not which function is to give thoughts and Data from 2014-2016. Reasons related all religious and community leaders in consideration towards certain issues from to religion were “due to certain religious Indonesia are already aware of their role Islamic perspectives. Muhammadiyah sects (minority)” and “traditional cultural in educating their followers about health- has Majlis Tarjih,21 and Nahdlatul Ulama beliefs”. Religion was constantly being in related religious issues. It is also obvious if is standing with Bahsul Masail.21 This the 3rd place as reason for vaccine hesitancy not all of them understand the potentials organization plays an important role in for three years in a row. This is proof that of their roles to lead and influence their resulting Islamic law consideration.22 MUI health issues somehow can be connected followers in this kind of issues. consists of ulama from almost all Islamic to certain faiths or beliefs. The question is: how are these organizations in Indonesia as a way to Also in Indonesia, religious belief phenomena of vaccines related to today’s ensure that their opinions and perspectives is often a main reason why people are issue about COVID-19? Both vaccine and are heard and considered. But when it against certain programs or policies. coronavirus pandemic issues are strongly comes to Majlis Tarjih and Bahsul Masail, Religious faith of parents makes them connected to people’s religious beliefs both of these commissions have different prohibit their children from getting and performances. These two issues are styles in examining issues from Islamic immunizations. A study from Sulistiyani26 in a similar condition, in which society is side as certain Islamic organizations showed a phenomenon in which families currently threatened by certain diseases usually have their own bases and referrals in Sendangmulyo, Semarang was reluctant and government needs to do something to of fiqh. This is surely narrowing its scope to give their children immunizations. This prevent harms. If MUI and other Islamic of influence merely to their followers. happened even after MUI published Fatwa organizations have made actual responses But at the same time it will enhance the MUI No. 4 year 2016 that specifically to support immunizations from religious possibility of its followers’ acceptance, examined Islamic opinion of vaccines. side, this time during the pandemic they because most of certain groups’ followers Through that fatwa, MUI ensured the once again express their responses as will have a tendency to listen and obey permission of immunizations under a form of responsibility towards their their own groups’ regulations.23 certain condition. First, immunization followers. Sadly, both of these cases are Three big Islamic organizations in is permissible (mubah) as it is a form of dealing with society’s religious dogma. Indonesia have done a lot of efforts ikhtiar or an effort to prevent diseases. People believe that using vaccine consists to support government during the Second, vaccines should be made by halal of haram materials will affect their pandemic. But still, their efforts have some materials. When it is under an emergency worships to God, despite MUI fatwa about other questions related to how effective condition and it will threaten somebody’s its usage in emergency condition. The

14 Published by Department of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University | PHPMA 2021; 9(1): 11-16 | doi: 10.15562/phpma.v9i1.274 ORIGINAL ARTICLE same goes with the case of COVID-19 mulzim, explaining how fatwa may not regulations. Fatwas are made to support pandemic. Government had demanded have a power to “force” people to apply government regulations. So it is possible social and physical distancing, including it. MUI fatwa does not contain legal for government and Islamic organizations religious mass activities for all people to enforcement from law perspective, but it to formulate a penalty for people who do slow down the spread of SARS-CoV-2. does have an impact of society’s “quality not follow regulations related to religious This Islamic organizations are in charge feeling” by creating a sense of guilt and worships during COVID-19 pandemic. to ensure religious worship performances other moral sanctions. For this case, we This is also stated in a study from can be progressive to current condition if may observe that MUI fatwa does not Ahmed et al.28 that authorities in certain it is needed, by educating their followers really cause a change of religious behavior countries like Pakistan and Malaysia using Islamic perspective. But still some and worships in pandemic. Moreover, applied strict punishments to parents who of the followers believe that religious the role of religious community leaders refuse vaccinations for their children. worship, as a form of command from God, in those cases are not effective enough. Government should also take this idea into should not be restricted by any “human- Even in Banyumas after confirming 10 discussion of human rights, about how made” regulations. cases of COVID-19 in April 18th, ten days punishing people who are not obedient Moreover, the case of Gowa’s Ijtima’ later takmir of the mosque made a letter during the pandemic is not against the Ulama adds another fact of how people expressing refusal on physical distancing religiousity right as part of human rights, will prioritize any effort to fulfill their for jamaah prayer by wanting to destroy while it is actually protecting each citizens’ religious-based needs. This event was the mosque instead. right to live. supposed to be held in March 19th-22nd, MUI, Muhammadiyah, NU and other but it was forced to be finished before it Islamic organizations in Indonesia have CONCLUSION was even started with around 8000 people made certain moves to influence muslims had gathered in Gowa. This case is not only in preventing coronavirus spread. Several responses of Islamic organizations related to how Islamic organizations could But MUI is lacking of certain muslim like MUI, Muhammadiyah, and NU are prevent any possible harms in religious groups’ representatives. This is why such proven not effective enough to prevent the gathering, but also how government organizations movement cannot be spread of COVID-19 through religious applied an early warning system to stop successful enough in guiding muslims as worships. Government and Islamic SARS-CoV-2 from spreading through this their followers to certain Islamic opinions. organizations should further analyze kind of event. PSBB regulation was made Therefore, local community and religious public responses and evaluate their 3 weeks after this event, making it “late” leaders are needed by person to educate policies about religious worships during enough to prevent a number of people their followers about certain worships pandemic, especially by benchmarking from gathering. performance during the pandemic. this issue to similar religious-related case Meanwhile, cases related to tajhiz According to Padmawati et al.,27 both like halal-haram vaccine. This step will al-janaiz is found in Banjarbaru. As for religious and community leaders played help government to increase the effectivity Banjarbaru case in May 26th, the family an important role in educating and of PSBB regulation, especially in religious- was not being supportive in term of influencing people about vaccinehalal related cases of COVID-19. conducting medical protocol for the status. Community representatives funeral. Even if the patient was classified considered themselves as key players in AUTHOR CONTRIBUTION as under surveillance patient and not promoting vaccine halal status to society. All authors have contributed equally. yet as a coronavirus patient, but both They must work together with religious government and MUI have explained why leaders, who had deeper understanding CONFLICT OF INTEREST the normal performance of Islamic funeral of Islamic knowledge, to ensure that is not possible to be conducted. MUI also vaccination was not contrary with Islamic The author declares that they have no explains in detail how tajhiz al-jinayah law and perspective. conflict of interest. should be performed during the pandemic Both issues have the same kind of barrier and why it is permitted to do so based on in society. Thus, these problems need REFERENCES fiqh. supports from religious organizations in 1. 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16 Published by Department of Public Health and Preventive Medicine, Faculty of Medicine, Udayana University | PHPMA 2021; 9(1): 11-16 | doi: 10.15562/phpma.v9i1.274