Where Do Muslims Stand on Coronavirus Outbreak?

TF-RA | March 9, 2020

Those unto whom the people said, ‘Verily, the people have gathered against you, therefore, fear them.’ But it (only) increased them in faith, and they said: “Allāh (Alone) is Sufficient for us, and He is the Best to put our trust in.” (Qur'ān, 3:173)

During the expedition of Badr-us Sughrā [or the expedition of Hamrā'-ul Asad], Muslims were warned that a huge army [of Meccan polytheists] was going to surround them and kill them one after another (1). But, this warning only strengthened and reinforced their faith and trust in Allāh. Exemplifying the believers' true stand on such shocking situations, Allāh revealed the [above] āyah.

Similarly, in the current situation where warnings against a widespread virus, called Coronavirus, have received an extensive coverage in the media, Muslims know all too well where they stand on this situation. 

And on this stand we are going to expound in this short article, inShāAllāh. 

 Muslims and Coronavirus

Muslims' position on Coronavirus outbreak is that of an increased faith and trust in their Creator. It increases them not but in faith and trust [in Allāh]. Because it is the example of their Prophet ﷺ and his Companions that they follow and that is how they used to deal with such situations. 

Coronavirus Increases the Muslims in Faith [in Allāh]

In an age where humans have more than ever transgressed against their Creator and have reached a point where they consider the one who deny His existence as intellectuals and they think of themselves as something, Allāh, the Creator of the heavens and the earth, dispatched one of his smallest soldiers and made [the most wretched among] them fall on their knees.

And to Allāh belong the soldiers of the heavens and the earth. And ever is Allāh Exalted in Might and Wise. (Qur'ān, 48:7)

World's major powers were competing one another in developing military technologies and equipment and were spending billions on military development for an enemy they could see with naked eyes, to the extent that they forgot all about an enemy they couldn't see by naked eyes and against this enemy all their advanced military equipment are of little to no use to them. Indeed, Allāh came upon them in a manner which they had not expected:

But then Allāh came to them from where they did not expect, and He cast terror into their hearts. (Qur'ān, 59:2)

It reminded the believers of the absolute Power and Sovereignty of Allāh and it revealed the actual state of helplessness humans, with all their advancement, are [constantly] in. So that the disbelievers should know that they cannot cause failure to Allāh and that Allāh will disgrace the disbelievers. And the believers should be reminded that there is no refuge from Allāh except in Him and that they are in dire need of returning to the covenant He has taken from them. And, what they taste of the work of this smallest soldier is the outcome of what they have earned by their own hands.

Why do you [believers] say, when a calamity befalls you, even after you have inflicted twice as much damage [on your enemy], ‘How did this happen?’? [Prophet], say, ‘You brought it upon yourselves.’ God has power over everything. (Qur'ān, 3:165)

It also reminded the believers that Islāmic message is fully applicable to the reality of what humans live through in all places and at all times. All the instructions that Islām has ordered Muslims to follow when facing an outbreak [like Coronavirus outbreak] are in total compatibility with the medical instructions given by health organizations. We read:

Narrated Sa'd that the Prophet ﷺ said: 

If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place. (2)

This prophetic instruction ensures the isolation of a land in which the plague breaks out from the rest of the lands and also the infected person from the rest of his community. It also ensures that there is no unnecessary traffic between people when a plague breaks out.

Abu Hurairah has also narrated, ‘When the Prophet ﷺ would sneeze, he would cover his face with his hand or with his garment, and muffle the sound with it.’ (3)

In this narration not just the etiquette of sneezing has been introduced by the Prophet ﷺ, it also helps lower the chance of spreading a possible disease to other people through sneezing or coughing. 

About personal hygiene one can point out numerous number of texts, yet this is beyond the scope of this short article. However, for the sake of clarity and brevity, we will point out the following two examples:

Abu Mālik al-Ash'ari reported that the Messenger of Allāh ﷺ said: 

Cleanliness is half of faith. (4)

Jābir ibn 'Abdullāh narrated that the Messenger of Allāh ﷺ said:

The parable of the five daily prayers is that of a river flowing by the door of any one of you in which he washes himself five times daily. (5)

These are a few examples of how Islām emphasizes on personal hygiene which, in turn, helps prevent the spread of epidemic diseases. 

And, on top of all that, the Messenger of Allāh ﷺ said:

O worshipers of Allāh! Seek medical treatment. For indeed Allāh did not make a disease but He made a cure for it. (6)

Which is a direction calling for finding a cure for both the disease and the diseased [person].

Coronavirus Increases the Muslims in Trust [in Allāh]

 
In response to Coronavirus outbreak, a Muslim strengthens his trust in Allāh because he knows with certainty that nothing happens to him besides what Allāh has decreed for him.

Say: “Nothing shall ever happen to us except what Allāh has ordained for us. He is our Maula (Lord, Helper and Protector).” And in Allāh let the believers put their trust. (Qur'ān, 9:51)

If Allāh wills that he should be infected with the virus, then none [besides Him] can protect him from getting infected, and if Allāh wills otherwise, then none [besides Him] can make him get infected with the virus. Ibn 'Abbās narrated that the Messenger of Allāh said:

Know that if the entire creation were to gather together to do something to benefit you- you would never get any benefit except that Allāh had written for you. And if they were to gather to do something to harm you- you would never be harmed except that Allāh had written for you. The pens are lifted and the pages are dried. (12)

His faith in qadar (divine decree) makes him leave all his affairs to Allāh and solidify his trust in Him.

He strengthens his trust in Allāh because he knows with certainty that whatever comes from Him is good for him. The Messenger of Allāh ﷺ said: 

How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allāh and that is good for him; and if adversity befalls him, he endures it patiently and that is good for him. (7)

How would it not be good for him while a virus like that comes not except with the two best things; (i) martyrdom or (ii) expiation of sins. Just like the Companions of the Prophet ﷺ who were warned against that destructive army but in response they fortified their trust in Allāh because they knew that a trial like that comes only with the two best things:

Say: “Do you wait for us (anything) except one of the two best things (martyrdom or victory); while we await for you either that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you.” (Qur'ān, 9:52)

If the one infected with the virus recover from it, the pain they go through patiently expiate for their sins. 'Ā'isha reported Allāh's Messenger ﷺ as saying:

A believer does not undergo (the trouble) of being pricked by a thorn, or even more (or less than that), except that Allāh effaces his sins. (8)

And, if they die as a result, they die having the status of martyrs [on the Day of Judgment] by Allāh's Permission. Narrated Anas bin Mālik that the Prophet ﷺ said:

Plague is the cause of martyrdom of every Muslim (who dies because of it). (9)

This does not mean that a Muslim should wish to be infected with the virus; rather, it is well-being that a Muslim should always seek. 'Abbās bin 'Abdul-Muttalib narrated that the Messenger of Allāh ﷺ said:

Ask Allāh for well-being in the world and in the Hereafter. (10)

And it is also been narrated that the Prophet ﷺ said:

Do not wish to meet the enemy, but when you meet the enemy, be patient. (11)

Rather, this is a call to having a true trust in Allāh and knowing that Allāh wants that which is good for His believing slaves. A call to being optimistic about whatever comes from Him, for it is incumbent on the believing men and women to think well of their Lord. A call to being patient in the face of such diseases and expecting a delightful outcome and the good that comes out of them. A believer lives an optimistic life because his trust is in His Creator to Whom he has entrusted all his affairs.

And he strengthens his trust in Allāh because he knows with certainty that cure is in the hands of none but Allāh, the All-Mighty, the All-Sublime. 

And when I am ill, it is He who cures me. (Qur'ān, 26:80)

But, trust in Allāh is not valid unless necessary means have been utilized as well. And utilizing the means is a condition for the validity of trust in Allāh. Anas bin Mālik narrated that a man said: ‘O Messenger of Allāh! Shall I tie it (i.e. the camel) and rely (upon Allāh), or leave it loose and rely (upon Allāh)?’ He said: “Tie it and rely (upon Allāh).” (13)

The means one can take can be both spiritual and physical.

The physical means one can utilize are the medical instructions mentioned above, both before and after the infection. 

And, the spiritual means one can utilize, before and after the infection, are: 

◾ Increasing the daily supplication and asking Allāh for well-being. Ibn `Umar narrated that the Messenger of Allāh ﷺ said:

The supplication benefits against that which has struck and that which has not struck, so hold fast, O worshippers of Allāh, to supplication. (14)

One of the most important supplications is asking Allāh for forgiveness and repenting to Him:

And Allāh would not punish them while you (Muhammad ﷺ) are amongst them, nor will He punish them while they seek (Allāh's) Forgiveness. (Qur'ān, 8:33)

Fadālat ibn 'Ubaid narrated that the Messenger of Allāh ﷺ observed:

A servant is secure from the punishment of Allāh so long as he seeks forgiveness from Allāh. (15)

Because whatever adversity or affliction happens to us is a consequence of our own deeds:

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (Qur'ān, 42:30)

◾ Humbling oneself to Allāh and entreating Him in humility.

And when We seized them with the punishment, they did not humble themselves to their Lord nor did they supplicate in humility. (Qur'ān, 23:76)

◾ Being mindful of the daily adhkār (remembrance) which are like a fortress for a Muslim against every harm. Al-Hārith al-Ash'ari narrated from the Messenger of Allāh ﷺ from Prophet John that he said:

And I command you to remember Allāh. For indeed the parable of that, is a man whose enemy quickly tracks him until he reaches an impermeable fortress in which he protects himself from them. This is how the worshiper is; he does not protect himself from Satan except by the remembrance of Allāh. (16)

◾ Being mindful of the rights and the commandments of Allāh upon oneself. Ibn 'Abbās narrated that the Messenger of Allāh ﷺ said:

Be mindful of Allāh and He will protect you. Be mindful of Allāh and you will find Him before you. (17)

◾ Seeking help through salāt, for when anything distressed the Prophet ﷺ, he prayed (18). Allāh, the Most High, commands:

And seek help in patience and salāt. (Qur'ān, 2:45)

◾ Ultimately, doing more and more good which prevents catastrophes. Abu Umāmat-ul Bāhili narrated that the Messenger of Allāh ﷺ said:

Carrying out good deeds prevents fatal incidents. (19)

Giving in charity is one of the most useful good deeds for preventing catastrophes. Imām Ibn Qayyim rahimahullāh says: ‘Giving in charity has a remarkable effect on warding off different types of catastrophe.’ (20)

Thus a Muslim strengthen his trust in Allāh in the face of such diseases. Reliant on Allāh by his heart and limbs. The heart by conviction and the limbs by action. A reliance lacking in one or two of them is null and void.

Footnotes

(1) At-Tabarī, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 7, Page 406-413.
(2) Sahih al-Bukhārī 5728
(3) Jāmi` at-Tirmidhī 2745. Classed as hasan-un sahih by Tirmidhī rahimahullāh.
(4) Sahih Muslim 223.
(5) Musnad imām Ahmad 9505. Its isnād is classed as sahih by Arnaout rahimahullāh.
(6) Jāmi` at-Tirmidhī 2038. Classed as hasan-un sahih by Tirmidhī rahimahullāh.
(7) Sahih Muslim 2999.
(8) Sahih Muslim 2572.
(9) Sahih al-Bukhārī 2830.
(10) Jami` at-Tirmidhi 3514. Classed as sahih by Tirmidhī rahimahullāh.
(11) Sahih al-Bukhārī 3026.
(12) Jāmi` at-Tirmidhī 2516. Classed as hasan-un sahih by Tirmidhī rahimahullāh.
(13) Jāmi` at-Tirmidhī 2517. Classed as hasan by Albānī rahimahullāh.
(14) Sahih-ut Targhib 1634. Classed as hasan by Albānī rahimahullāh.
(15) Musnad imām Ahmad 23953. Classed as hasan by Arnaout rahimahullāh.
(16) Jāmi` at-Tirmidhī 2863. Classed as sahih by Albānī rahimahullāh.
(17) Jāmi` at-Tirmidhī 2516. Classed as hasan-un sahih by Tirmidhī rahimahullāh.
(18) Sunan Abi Dāwud 1319. Classed as hasan by Albānī rahimahullāh.
(19) Sahih-ut Targhib 889. Classed as hasan by Albānī rahimahullāh.
(20) Ibn Qayyim, ‘Al-Wābil is Sayyib min al-Kalim it Tayyib’, Dār-ul Hadith, page 31.