Explanation about the Prohibition of Friday Prayer and Congregation during the 19th Covid Outbreak

The number of cases infected with the Corona or Covid-19 virus in Indonesia still shows an upward trend. Some recover, some undergo treatment, and some die. In fact, it is very possible that some infected people have not entered the data report of the Ministry of Health of the Republic of Indonesia because of a number of limitations. The Bahtsul Masail Institute, the Nahdlatul Ulama Executive Board (LBM PBNU), on March 19, 2020, discussed and issued a decision regarding the law on the implementation of Friday prayers in a situation like this.

Provisions are prepared based on a number of propositions and consideration of the benefits and careful harm. (Read: LBM PBNU Issues Prohibition of Friday Prayers for Muslim Communities in the Covid-19 Red Zone). However, apparently there are some people who are still wrong in understanding the decision. Following is the explanation of KH Afifuddin Muhajir, Rais Syuriyah PBNU who is also one of the formulators of the PBNU LBM decision on Friday prayer rules in the midst of the rise of Covid-19. This explanation is the result of a team interview from Ma’had Aly Situbondo as shown on Youtube channel.

Why are only the mosque closed and only the Friday prayers and worshipers are closed while the markets, malls, etc. continue on?

The fatwa, which contains a ban on Friday prayers and worshipers as well as the closing of the mosque, is not generally accepted. But specifically red zones, danger zones, vulnerable zones. As for safe zones, the congregational prayer must go on. Why the cause? Because worshipers and Friday prayers especially, must go on. Because this Friday prayer, we know, is fardlu ‘ain (the law) which must be carried out by every Muslim who has fulfilled the requirements. Then I say that the fatwa of the ulama concerning the prohibition and closure of this mosque, is only useful and important for those who are diligently carrying out Friday prayers and congregational prayers. Because there is a possibility some of them do not know, that at certain times, what is mandatory such as (Friday prayer) becomes not mandatory. Even under certain conditions, what is obligatory can be haram. There is a possibility.

While those who are lazy to go to the mosque, or even do not want to go to the mosque at all, for them do not need a fatwa. Because even without the fatwa they have not prayed on Friday. Even without the fatwa they have not performed the congregational prayers. The question is, why is only the mosque closed? How come only Friday prayers and worshipers are prohibited? I answered like this: the ones that are obligatory are forbidden, especially those that are not mandatory such as (to) the mall. If people who can think a little can already understand: from the prohibition of gathering in the mosque in the context of Friday prayers and worshipers are forbidden, yes especially for other interests. And the difference is again, the congregational prayers and this Friday required extraordinary discipline. The meeting's meeting, and so on. While outside activities, even though they are many people, can not distance themselves from each other. To avoid transmission, it can be outside. But if Friday prayers and worshipers are difficult. Unless the shafts are made tenuous, as sometimes people do. For immoral places, the term closure does not apply there. Why the cause? Because from the beginning, those places shouldn't be opened. Is not it?

There are those who consider the fatwa of the ulama (to close Friday prayers) contrary to the teachings of tawakal. Is it true? Islam does not only have tawakal teachings. But Islam also has the introspective and alert precepts, right? How many verses of the Qur'an and the hadiths of the Prophet that invites us to always trust in Allah SWT. Surrender. But there are also many verses of the Qur'an and the hadiths of the Prophet that instruct us to be introspective and vigilant. One example, Allah SWT said:

قُلْ لَنْ يُصِيبَنَا إِلا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلانَا وَعَلَى اللهِ فَلْيَتَ

He is our Protector, and it is only to Allah that believers must put their trust. " (Surat at-Tawbah: 51).

Say that nothing will befall us, except what is predestined. Therefore, let the believers put their trust in Allah SWT. This is tawakal teaching. Another verse says:

أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ ۗ

Meaning: "Wherever you are, you will be linked. Even though you are in strong and strong fortresses "(QS an-Nisa: 78).

Allah subhanahu wata'ala also says:

قل لن ينفعكم الفرار ان فررتم من الموت او القتل واذا لا تمتعون الا قليلا

means: "Say (O Muhammad), 'Run not profit you if ye flee from death or killing, and if so ( you avoid death) you will only taste pleasure for a while ', "(Surah al-Ahzab: 16)

If you want to run away from death and killing, then your running is not beneficial to you, if it is destined to die. This is the teaching of destiny. However, there are also many verses and hadith that instruct us so that we are vigilant and introspective. For example, the word of Allah SWT:

وأنفقوا فى سبيل ٱلله ولا تلقوا بأيديكم إلى ٱلتهلكة وأحسنوا إن ٱلله يحب ٱلمحسنين

means: "And spend (your treasure) in the way of Allah, and do your own hands into destruction, and do good; for verily Allah loves those who do good "(QS al-Baqarah: 195)

This verse implies this:" Do not do things that cause you harm ". Instead: "do not you leave the things that cause you harm".

This is the introspective teaching. Rasulullah sallallaahu ‘alayhi wasallam said: firra minal majdzûmi firaraka minal asad. "You should flee" - meaning avoid - "from a person affected by leprosy, just as you have to run from a lion". Close to people who have leprosy, the same as people who are close to lions. That is in danger. This must be careful of its name. This means that the teachings of trust and the precautionary teachings must go hand in hand. At the same time we are trusting, and at the same time we must be introspective and be vigilant. This means that there is no contradiction between the teachings of trust and the teachings of alert and introspective. Must be done together.

There are two hadiths that at first glance look contradictory: "firra minal majdzûmi firaraka minal asad" and "laa‘ adwa walaa tiyarata ". What do you think about the kiai? There are indeed traditions that are in conflict with each other. One hadith says as I said earlier: "firra minal majdzûmi firaraka minal asad". You should avoid people affected by leprosy, as you should avoid lions. One hadith says: "lâ‘ adwa walâ tiyrata ". This hadith says that the name is not contagious. While the first hadith suggests that transmission exists. The second hadith emphatically says lâ ‘adwa, namely transmission does not exist. It's contradictory, that. This is what is called mukhtalifil in the knowledge of hadith. The first to make this term and its concepts at the same time is Imam Shafi'i radliyallahu ‘anh. Ie there are two hadiths that seem contradictory. Faced with something like this, the first thing to do is to do al-jam'u, make a compromise. Things like this teach us that it is impossible for us to understand one hadith, without being associated with another hadith. We will not understand the hadith "firra minal majdzûmi ..," if without being associated with the hadith "laa‘ adwa ... ". On the contrary, we will not understand what is the meaning of "laa‘ adwa ... "if without being associated with" firra minal majdzûmi .. ".

This means that, transmission does not exist by its own nature. Nothing is contagious with its own nature. On the contrary: contagion exists with the will of Allah SWT. Allah's will related to this contagion will occur if it is associated with one of the causes. One reason for transmission is "mukhalathathus shahiihi lil mariidli," which is the gathering of healthy people with sick people. The gathering of healthy people with people affected by leprosy. So if these two hadiths are interpreted, that in essence there is no transmission, except if desired by Allah SWT, through the causes that Allah himself created. In a state of emergency just war is still recommended congregational prayer, why when dealing with the Corona virus is prohibited? Shalatul khauf or prayer in the atmosphere of war including prayer is congregation, actually seeing the procedures, is a combination of the teachings of tawakal, seen from one side, and the teachings of self-introspection and vigilance, on the other. We know that worshipers in the atmosphere of war do not fully pray together. For this: if it is said that the enemy is in the direction of Qibla, then the worshipers who are in the atmosphere of the war are divided into two rows. say the first shaf and the second shaf.

They do not bow down together. When the first rows fall, then the second rows remain standing guard for the enemy. Only when the first ruling awakes, then the second ruling is only prostration. And so on. When the enemy is not in the direction of the Qibla, the pilgrims, who are none other than the soldiers, are divided into two groups, changing prayers. This from one side is the doctrine of trust. In the atmosphere of war it is still advisable to pray the congregation. But on the other side there is the introspective teaching. The proof, yes there is such a prayer practice: change. In the Qur'an it says: wali'khudzu khidzrahum, let them be introspective and alert. This is in the context of caution and vigilance. But facing Corona can't be shared, because we don't know where Corona is now? Cannot be divided into worshipers, like worshipers in the atmosphere of war, right? Impossible. Therefore there is no other way except that it is forbidden. If we know that the person who is suffering from Corona is Si A, perhaps SI A will just be expelled from the mosque. Or the Coron is in the south. As a result, it is impossible for us to anticipate it as we see the visible enemy, which is humanity.

What is the message of the kiai for santri, pesantren alumni and Nahdliyin residents?

Obey Ulil Amri. Ulil Amri is the party that has the authority. Or who is Ulil Amri? If in the matter of religion - especially Islam - are the scholars, especially the fuqaha (Jurists). In the field of health, the ulil amri or people who have authority are doctors and health experts. It is not possible for the ulema to speak about the ban without first asking the doctors and health experts. They must be obeyed. Even if there are some different scholars, even though the number is very small, our country has followed the scholars who forbid. Thus, all citizens are bound by the country's decision. So, with our country taking opinions that forbid, it means that the eradication is gone. So, hukmul judge yarfa’ul khilaf. Therefore, we as citizens, Muslims, who are both good citizens, must obey his ulil amri.