Ramadan joins Easter and Passover in going virtual
Commonalities among Abrahamic faiths go deep. The Old Testament of JudeoChristian traditions instructs believers to “love your neighbor as yourself,” as in the New Testament Jesus reminds his followers that “there is no commandment greater than these.” In Islam, the Prophet Muhammad teaches us that “no one becomes a true believer until they love for their neighbors what they love for themselves.”
The strong similarities between the traditions offer us a reminder that we may rely on each other for guidance as we maneuver the difficulties presented by the COVID-19 pandemic. We are coming together to protect the health of congregants and the general public, while also providing the comfort many find only in faith.
The lockdown began in late March and meant canceled congregational gatherings for all three faiths during some of their holiest days. For Jews, Passover began on April 8; for Christians, Easter fell on April 12; and for Muslims, Ramadan began April 24 and runs through May 23, with the major Eid holiday falling the next day.
Ramadan during lockdown means imams are challenged with finding ways to connect with Muslims who often use this holy month to spiritually recharge. The holy period is characterized as a month of intense spiritual practice, serving as some say an Olympic stride of faith, often coupled with spending long nights at the mosque. This year, Muslims who wait all year for Ramadan or are especially religious during this time, have had to find a different way to connect with the mosque and all that it used to offer to them.
To make those changes easier, imams are seeking advice from each other, of course, but also from our brothers and sisters in Christianity and Judaism, who already experimented with virtual worship during Passover and Easter, to evaluate the implications of moving our services online. As I reach out to friends from churches and synagogues for input, the same theme is expressed: What is important is doing what is safe and responsible, preserving life, and protecting the community. This concept is expressed in the Holy Quran as, “Whoever saves one life — it is as if they saved all of humanity” (Quran 5:32).
Rev Melissa Maher of Mercy Street reminded us that many services, once taken for granted, are no longer doable. This past Easter, she continued to provide virtual prayers and messages, but was not able to provide a virtual communion. Still, Vanessa, a devout Catholic millennial friend, tells me how much she loves the convenience of virtual service. She says it brings less time pressure and less social anxiety associated with decorum, for instance.
While we all agreed that everyone is thankful to be able to use technology to worship online, the experience feels like it falls short. Virtual congregations often do not stimulate the same levels of connectivity one feels in person. The words may not resonate the same as with a live presentation. People miss the physical contact, such as the handshake and the hug.
Rabbi Gideon Estes, who uses Zoom for services, pointed out how stark the beginning and ending of the sessions become due to a lack of “schmooze time.” I am certainly going to implement his tip of allowing some time for attendants to mingle virtually before and after each session, as it is so important for congregants to feel they have a spiritual community.
All faith groups remain uncertain when to open up back to in-person services but all agree it will never be the same anymore.
All faiths strive to nurture their deeply held beliefs and work for the betterment of individuals and community. The commonalities of the different faiths show how we share many roots, beliefs, goals and challenges and encourage us all to strengthen our relationship with one another and work together towards the common good and the wellbeing of humanity.