April 28, 2025

The COVID-19 pandemic led to the closure of mosques in Singapore, preventing Muslims from gathering for communal prayers and rituals. Projects such as “Living with COVID-19 in Southeast Asia: Personal and Visual Experiences of Crisis, Control, and Community”, the NUS Asia Research Institute’s crowdsourced visual archive on pandemic life in Southeast Asia attempted to organise the plethora of archives produced during this time. However, the bulk of digital artefacts, such as images under the hashtag #minimasjid, are scattered across the internet, with some hidden behind private accounts while others circulate in public domains. While the use of hashtags connected public and private realms, images could detach from their original context and be linked to different narratives. 

In her article “#Minimosque: Cov-Eid as Image, Event, and Archive” (CoronAsur, 2023) Assistant Professor Faizah Zakaria (NUS Southeast Asian Studies and Malay Studies) explores the current and potential future interpretations of Cov-Eid images. She tracks the mini-masjid (mosque) and the home-delivered khutbah (sermon) from the morning of Eid ul-Fitr as both an event that occurred, and an emerging archive that is not yet defined by a single set of narratives. Specifically, she shows how power dynamics are influenced by both algorithmic determinations of digital platforms and real-world events. 

The #minimosque challenge, which emerged during Cov-Eid, aimed to inspire parents worldwide to create mini-prayer areas for their children. Zakaria observes how images from such events can acquire multiple meanings over time, serving as both events and archives. As an event, the #minimasjid challenge sought to reshape the narrative about Muslims during the pandemic, offering a positive portrayal of creative Muslim resilience, amid reports linking Tabligh mass prayer events to infection clusters. Sharing these images countered the stereotype of Islam as fatalistic and superstitious, and highlighted the creativity and resilience of quarantined Muslims instead. Looking ahead, future researchers might encounter these images without the context of social media algorithms and interpret them as symbols of ingenuity and strength during a difficult time. 

Following Dr Nazirudin Mohd Nasir, the mufti of Singapore who livestreamed the sermon while holding his staff, the ‘asa, from an empty mosque due to congregational prayer restrictions, families conducted smaller Eid prayers at home. These were led by a male family member acting as an “insta-imam” with their own creatively improvised ‘asa, such as a fishing rod or an IKEA hat stand. The images of family imams’ ‘asas were documented and circulated on private sharing platforms like WhatsApp. However, tracking the meaning and distribution of images in private spaces is challenging due to algorithms and sharing choices. Similarly, preserving an archive of WhatsApp images raises questions about their coherence and continuity. 

Ultimately, the study reveals how digital images during the pandemic reflect individual agency among quarantined Muslims. The online circulation of Cov-Eid images not only mirrors the absence of physical congregational spaces but also highlights the evolving landscape of virtual public interaction. As Singapore adapts to this unprecedented shift towards virtual engagement, it is crucial to acknowledge the significance of digital imagery in shaping new realities, including our engagement with religious practices during crises. 

Read the article here.