Managing Crisis – The Prophetic Way

(June 9, 2020)

Assalamu alaikum wa rahmatullahi wa barakatuhu! My dear respected brothers and sisters, today is Friday and we are not able to assemble in the Masjid, because of the Corona virus outbreak. We have no choice but to suspend Jumu’ah prayers. But let this crisis not prevent us from thinking creatively about possible alternatives. My talk, therefore, is not a khutba of Jumu’ah per se, but just a reminder to me and you. It looks that there will be several more weeks before we are able to offer the Jumu’ah prayer and the daily congregational prayers in the Masjid.

Scientists and health experts are still struggling with the current health crisis in their effort to find a suitable vaccine and remedy for the Coronavirus pandemic. I hope and pray that all of you are doing well and are safe with your families. May Allah keep you and your loved ones and the entire humanity in His divine protection and mercy during these trying times, and always inshaAllah. Ameen.

We learn from the Seerah or the biography of the life and times of the Prophet Muhammad (SAW), how he conducted himself in different situations throughout his blessed life. Allah says in Surat al-Ahzab,

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآَخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“The Messenger of Allah is an excellent model for those of you who put your hope in Allah and the Last Day and remember Allah very often.” (al-Ahzab, 33:21).

The topic of today’s discussion is about how the Prophet (SAW) whose life is an excellent model for us might have handled the crisis like the one we are facing right now. As we know, crises are a part of human realities. Thus, there is a need to think seriously about how to confront and deal with them effectively in order to reduce their negative effects and to cultivate positive outcomes.

The Prophet was by no means an expert on matters of deadly diseases. He was neither a physician nor a pharmacist. He was a messenger of God whose primary responsibility was to relay the divine guidance in all aspects of life to the community he lived in, and to the people who would come after him. One must find out the patterns in his blessed life to understand his leadership role in a crisis. He always followed the Divine guidance of consulting his companions on issues of public concern, before taking any decision himself. Allah advised him:

وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

“And consult with them in conducting matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.” (Aal ‘Imran, 3:159)

The Prophet’s counseling with his companions was so common that Abu Hurairah (RA) is reported to have said: “I never saw anyone consult his companions more often than the Messenger of Allah.” The consultations had to do with matters on which there was no specific divine guidance in the Qur’an.

Thus, he used to consult his companions whenever a major decision on crucial issues had to be taken. We see this phenomenon come into play not only during the emigration (hijrah) of the early Muslims to Abyssinia and then to Medina, but also during the battles of Badar, Uhud, and Trench, rather throughout his blessed life because there were situations of crises that came in quick succession throughout his noble missionary life.

He approached each crisis with specific managerial techniques not to mention, an unwavering trust in Divine Providence.

When we relate this phenomenon of crisis management to our contemporary times, we can well imagine that the Prophet would have definitely formed a committee of experts and researchers to look into the pandemic and advise him. He was aware that there was a cure for every disease, and he knew that those who are knowledgeable about human anatomy and medicine were the best to find the cure.

There were no labs or hospitals in his time, but there were physicians, nurses and pharmacists and he would encourage people to always seek medical treatment and medication. “Make use of medical treatment,” he said, for “there is no disease that Allah has created, except that He also has created its treatment.”

In our present times, although we see that many of the techniques followed during crisis-management have to do with consultation, research, surveys, and a host of other things, yet we almost never see leaders encouraging people to seek Divine help through spirituality and connecting with the Supreme Being. We are living in an age of post-modernism where atheism and agnosticism have become widespread, but there is no denying that during catastrophes, as the one we are facing now, even the hardcore atheists begin to think about God although they may feel shy to express their feelings.

A few of the important properties of a crisis are an atmosphere of uncertainty, ambiguity, and lack of visibility. The Prophet’s wife – Ayesha (RA) narrated that she asked Allah’s messenger about the plague, and he told her that it was a punishment sent by Allah on whom he wished, and Allah made it a source of mercy for the believers, for if one in the time of an epidemic plague stays in his country patiently hoping for Allah's reward and believing that nothing will befall him except what Allah has written for him, he will get the reward of a martyr.

There are some matters that require opinions of experts and others that require common sense. On a cold, rainy, stormy day, for example, the Prophet (SAW) advised the people to offer their prayers at home. During a plague, he asked people to quarantine themselves. He told them to maintain social distancing by not visiting or leaving the area.

He ensured that during a time of social distancing, the community pools its resources to take care of the basic needs of people. He opened the state treasury for that purpose and appealed to the people to donate generously to help those who were in need. He also started a soup kitchen to feed those who were unable to take care of them. He appointed a team of volunteers to ensure that the necessities of life reach the people in time.

 He admonished traders and merchants not to hoard and not to overcharge during any crisis. He also advised people to follow rules of hygiene in their everyday life, not limiting them to wash their hands five times a day while performing ablution (wudu) but suggested total physical cleanliness.

Alhamdulillah, we see that people of conscience are willingly following or forced to follow the methodology laid down by the Prophet (SAW).

The Qur’an demands from believers to have dignity for all human beings. Allah says in Surat al-Isra’:

وَلَقَدْ كَرَّمْنَا بَنِي آَدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا

“We have honored the children of Adam and carried them by land and sea. We have provided good sustenance for them and favored them far above many of those We have created.” (al-Isra’, 17:70) 

The children of Adam include all human beings: the men, the women, the rich, the poor, the young, the old, the strong, the weak, the healthy, the sick, the believer and the non-believer; regardless of who they are. It also means that the sanctity and preservation of life is the primary concern of those who are in responsible positions of leadership. During emergencies, their responsibilities increase all the more.  

The Qur’an reminds the believers that remembering Allah and His majesty strengthens the resolve to face every situation.

الَّذِينَ آَمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

“Those who have faith and whose hearts find peace in the remembrance of God - truly it is in the remembrance of God that hearts find peace." (ar-Ra’d, 13:28).

The Qur’an reminds us again and again that everyone’s earthly life has a limited time span. Everyone will pass away and everyone will return to their Creator at the appointed time.

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ

“Every soul is bound to taste death. We test you with evil and with good as a trial and to us you will all return.” (al-Anbiy, 21:35).

Brothers and sisters! After we die, each one of us will rise once again on a day when a new world will come into being. Everyone will learn about his or her ultimate destination according to how they conducted themselves during their stay on earth. Allah says in Surat Yaseen:

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

"We shall surely bring the dead back to life, and We record what they send ahead and the traces that they leave behind. We have listed everything in a clear register. ” (Ya Sin, 36:12).

Among many other things, the Prophet (SAW) used to urge people to focus on raising a responsible family that is a source of continuous good for all, contributing to the existing knowledge to benefit humanity, and leaving a charity behind to help the needy and the poor.

Through his words and actions, the Prophet (SAW) strengthened the belief of people in Allah during difficult times.

People need physical, social, and spiritual comfort during times of crisis. They want to know the reality, and they want to have the assurance that they can overcome it. The promise of their success depends on the accuracy and relevance of the guidance and style of leadership. The Prophet (SAW) offered throughout his life an example in physical, social and spiritual leadership based on the divine guidance, consultation and common sense.

We need to turn back to Allah for He controls everything and He is the one who can relieve us from our difficulties. Besides practicing good hygiene, quarantine, and other preventive measures, we should also comply with the Prophetic teachings to protect ourselves, which are to stay away from sins, to seek Allah’s forgiveness for our past sins, and to invoke Allah through different supplications:

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ

O Allah! You are Peace, and peace comes from You. Blessed You are, O Possessor of Glory and Honor.

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين

There is no God but You. Glory be to You! Indeed, I have been among the wrongdoers. (Quran 21:87)

يَا حَيُّ يَا قَيُّوْمُ بِرَحْمَتِكَ أَسْتَغِيْث

O Living! O Sustainer! By your mercy I seek help! 

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

“In the name of Allah with whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing”

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

“I seek refuge in the Perfect Words of Allah from the evil of what He has created.”

أَعُوْذُ بِاللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

“I seek refuge in Allah and His Power from the evil that afflicts me and that which I fear.”

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ ‏ ‏‏

“O Allah, I seek refuge in you from leprosy, madness, elephantiasis, and evil diseases.”

 اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ

O Allah! I seek refuge in you from the withholding of your favor, the decline of the good health you have given, the suddenness of your vengeance and from all forms of your anger.

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

وَصَلَّ اللهُ عَلَى خيرِ خَلقِهِ مُحمَّدٍ وعَلَى آلِه وأصْحَابِه أجْمَعِين- بِرَحْمَتِكَ يا أرْحَمَ الرَّاحِمِين

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