Hope During Pandemics

Hope During
Times of
Pandemics
COVID-19 Edition
Ismail Kamdar
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Written By
Ismail Kamdar
Published by Islamic Self Help

Durban, South Africa – July 2020
Copyright 2020 © Islamic Self Help
Copyright 2020 © Ismail Kamdar

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Contents
Introduction ..........................................................................6
Understanding Our Purpose.................................................. 10
Why Allah Allows Pandemics ................................................ 19
The Verse of Hope................................................................ 24
A Mercy to the Believers ....................................................... 30
Good Deeds to increase at times of hardship.......................... 36
Conclusion........................................................................... 41
Appendix A: Ibn al-Haytham and the productive usage of time
when stuck at home ............................................................. 44
Appendix B: “Difficulty Causes Ease” and the case of the
Coronavirus ......................................................................... 49
Appendix C: 7 Practical Steps for Practicing Tawakul ............. 56
About the Author ................................................................. 64
Bibliography ........................................................................ 66
Books by Ismail Kamdar........................................................ 71

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Introduction
In the name of Allah, Most Merciful, Full of Mercy.
All praise is for Allah Alone, the Lord of the Universe. We

ask Allah to send His Peace and Blessings upon the
Messenger Muhammad and all those who follow his way
with righteousness until the end of time.
The COVID-19 Pandemic has put the world into lockdown

in 2020 CE/1441 AH. 1 This pandemic has raised a lot of
doubts, questions, and fears in the minds and hearts of
many believers. To help calm our minds and inject some
hope into our hearts, I decided to write this short booklet.
The purpose of this book is to briefly explain the Islamic

Perspective on pandemics and calamities. Although this
includes discussion on topics like Allah’s anger and
punishment, I will focus primarily on the concept of hope
and optimism about the future instead. My goal in writing
this is to help the believers get through this period (and
any future calamity) with their faith intact and strong.
1CE indicates Christian Era i.e. since the time of Prophet Jesus (peace
be upon him). AH indicates After Hijrah i.e. since the migration of the
Prophet Muhammad (peace be upon him) to Madinah.

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I have divided this book into five short chapters. The first
explains the purpose of life and the nature of this world
and how these concepts relate to the current situation.
The second chapter will focus on the question of why

Allah allows bad things to happen. This chapter will
attempt to answer this question by explaining the Islamic
perspective on calamities and pandemics. This chapter
will also discuss the justice of Allah and the concept of a
general punishment afflicting an entire community.
The next two chapters will focus on hope and optimism.

The third chapter will be a brief explanation of some of
the verses of the Quran related to hope. The goal of this
chapter is to inspire the believer to remain hopeful and
optimistic about the future of this nation. The fourth
chapter will discuss some hadith narrations related to
pandemics, which gives us hope for those who die during
this crisis. Finally, the fifth chapter will conclude with
some advice on what to do spiritually during times of
crisis.
This global crisis is something new for many of us.

Younger generations in some countries have never lived
through a war, a riot, a natural disaster, or an epidemic.
We are accustomed to freedom and being able to enjoy
whatever pleasures of this world we want whenever we
want it. I am part of this generation.

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Because of our lack of experience with such events, our

generation is unprepared for such situations. This is
especially true regarding our theological understanding of
the tests of this world, and our spiritual readiness to
handle such tests. I ask Allah to make this short book a
means of assisting us in growing spiritually through this
crisis and making it a means of purifying our lives and our
souls.
Any good that comes out of this work is from Allah, and all
mistakes are my won. I ask Allah for forgiveness and
acceptance. I ask Allah to help me achieve my goals in
writing this book. And I ask Allah to bless us with a better
situation (morally and in every other way) after the
pandemic than what came before it.
Ismail Kamdar
17 July 2020 CE/26 Zū al-Qaʿdah 1441 AH

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Understanding Our Purpose
The Purpose of Life
Life without a purpose is meaningless, scary, and

depressing. Many people around the world are
searching for a purpose for their lives. Many hours
are spent by philosophers debating the purpose of
life. The beauty of Islam is that the purpose of life is
not hidden from us. It is clearly stated in the Quran
and shown to us in the lives of the prophets and
righteous predecessors.
Allah says, “And I did not create Jinn and Humans

except to worship me,”2 He also asks us to think
about the following question, “Do you think that We
had created you in play (without any purpose) and
that you would not be brought back to Us?” 3
The purpose of life simply stated is “to worship

Allah” but that is not easily understood by English
speakers. The term ‘worship’ in Arabic holds a
different meaning to the English term, so some
clarification is required.
Worship (ʿubūdīya) in Arabic means to obey and serve. It

is not limited to the ritual acts of worship but includes
any act of obedience in every facet of our lives.
2 Quran 51:56
3 Quran 23:115

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Marriage, business, sleep, and leisure can all be

worship when done in a way that is pleasing to Allah
and for the right reasons. The purpose of life is to live
a life that is pleasing to Allah and, in doing so, to
build an even better life for oneself in the Afterlife.
Although the basics of worship are clear and specific,

beyond that there is much room for choosing one’s
path in life within this framework. We must fulfil the
basic responsibilities of observing the five pillars of
Islam, avoiding the major sins, and living our lives in
line with Allah’s commands.
Allah has made it quite easy for us to fulfil our

purpose. The laws of Islam are simple, with few
prohibitions. Most things are left permissible so that
we have the freedom to enjoy the good things of this
world while serving our purpose. We also have the
freedom to choose our own careers and hobbies, if we
do not choose anything displeasing to Allah.
This is the purpose of our lives. However, it is equally

important for understanding the current pandemic
that we understand why Allah created this world,
and both the nature and purpose of this earth.
The Nature of This Worldly Life
This world can be a scary place. Bad things seem to

happen every day, and nobody knows what to expect
tomorrow. Understanding why Allah created this

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world helps put our hearts at ease and helps us cope

better with the tests of life.
There are few things about this world that we all need
to embrace and understand to cope with this current
trial.
The first is to understand the purpose of this world.

In the previous section, we learned that Allah created
us to worship Him. Now let us reflect on why He
created this world.
This is summarized beautifully in Surah Al-Kahf in

which Allah says, “Definitely, I made whatever is on
this earth beautiful to test which of them are best in
their deeds, and I will make all of it into dry soil,” 4
This verse summarizes four important qualities about

this world all of which are relevant to this topic i.e.
that this world is beautiful, a test, changing, and
temporary.
The Test of the Beauty of this world
There are many places in the Quran in which Allah

uses the word beauty to describe this world, and it
truly is beautiful. There are many types of beauty in
this world, including pure beauty, deceptive beauty,
and tempting beauty.
4 Quran 18:7-8

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Pure beauty refers to the permissible and beneficial

things of this world like wealth, children, a beautiful
spouse, a beautiful home, or nature in general. These
are things that Allah created and made beautiful for
the believers to enjoy. The test in these cases is to
thank Allah for these gifts and not allow them to
distract us from obeying Him.
Regarding this, Allah warns us:
Say: If your fathers, your sons, your brothers,

your wives, your kindred, the wealth that you
have gained, the commerce in which you fear a
decline, and the dwellings in which you
delight, are dearer to you than Allah and His
Messenger, and striving hard in His Cause,
then wait until Allah brings about His Decision
(torment). And Allah does not guide a
rebellious people.5
All the things listed in this verse are permissible and

generally considered good in Islam. Yet, loving any of
them more than Allah and His Messenger is
problematic as it can corrupt our intentions. It can
also divert us from the purpose of life. This is how
good things in our life are a test for us.
Deceptive beauty refers to the evils of this world that

are disguised as beautiful. The modern marketing
5 Quran 10:24

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industry is famous for this. It packages all forms of sin

as good and beautiful and this leads many people
down the wrong path towards self-harm and
destruction. The test here is to recognize the evil
hidden underneath the layers of beautiful wrapping
and to avoid it as much as possible. Do not fall for the
devil’s deception, as it will lead you down a part to
darkness.
Allah warns us about this and says:
And I have appointed for them companions

(from among the devils) who made their past
and future sins seem attractive.6
The worldly life has been beautified for those

who disbelieve, and they mock the believers.
But those who believe will rise above them on
the Day of Resurrection, and Allah provides
for whom He wills without restrictions. 7
Tempting beauty refers to things of this world that

are indeed beautiful, but their beauty might be so
overpowering that people are willing to violate the
laws of Allah to have it.
A good example of this is wealth. Some people desire

wealth, and many do not have the patience to earn it
the right way. So, they take prohibited or illegal
6 Quran 41:25
7 Quran 2:212

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shortcuts and end up with cursed wealth devoid of

any blessings.
Yes, this world is beautiful, but this is a test for

mankind. We are to enjoy the pure beauty of this
world moderately and restrain ourselves from the
prohibited. This patience will lead to even greater and
more beautiful things in Paradise.
Allah says about this:
For mankind, (Allah has) beautified a strong

love and desire for women, children, heaps of
gold and silver, fine branded horses 8 , cattle,
and tilled land. That is the enjoyment of the
worldly life, but Allah has with Him the best
return.
Say: Shall I inform you of something better

than that? For those who fear Allah will be
gardens in the presence of their Lord, beneath
which rivers flow. They will dwell therein
forever and have purified spouses and Allah’s
pleasure. And Allah is All-Seeing over His
Servants.9
The World is a Test
8 In modern terms, this would include expensive cars, instead of

horses, and stock and businesses in place of farms and cattle
9 Quran 3:14-15

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And We will surely test you with something of

fear and hunger and a loss of wealth, lives, and
fruits. So, give good tidings to the patient10
It is not only the beauty of this world that tests and

tempts us. Everything in this world is a test. Just as
good things are a test of gratitude, difficulties are also
a test from Allah. This point is crucial for
understanding the current pandemic.
The world has beauty in it, but it also contains many

trials and calamities. Difficulties are a fact of life that
every human must face and deal with. Nobody can go
through this world without facing various trials at
different points in their life. This is a fact of life that
every believer must come to terms with.
We must accept that this world is a testing ground

and we cannot escape that. Trials will happen because
Allah created this world to test us. When they do
happen, we must face them with the advice
mentioned in the above verse; prayer and patience.
This is the nature of the world. Life goes through

cycles; we will have good times and we will have bad
times. Utilize the good times to maximize your efforts
and push on through the bad times too as they too
will end sooner or later.
10 Quran 2:155

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The Temporary Nature of this world
And do not call on another god with Allah.

There is no god except Him. Everything will be
destroyed except His Face. His is the
judgement, and to Him, you will be returned.11
Everyone upon the earth will perish, and there

will remain the Face of your Lord, Owner of
Majesty and Honour. So, which of the favours
of your Lord would you deny?12
This world will end, and our time in this world will
probably end long before that. For many people, that
end happened suddenly in these past few months,
and none of them were expecting it. Our lives here are
simply a short test before the judgment and before
our final destination is established.
We are currently facing a trial on a global scale and

many people feel overwhelmed. If we understand the
purpose of life, the temporary nature of this world,
and the fact that this world is simply a test for us,
then this trial becomes more bearable. The sooner we
accept this reality, the sooner we can regain our hope
for a better future in this world or the next.
11 Quran 28:88
12 Quran 55:26-28

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Why Allah Allows Pandemics
Although this book is focused on hope, it is part of Islamic

justice and balance to mention the other side of it too. Our
religion is a religion that balances between hope and fear.
The foundation of worship is the love of Allah, and that
love is balanced between hope in His Mercy and fear of
His Punishment.
Islam teaches us that Allah unleashes plagues and

pandemics upon the world as a form of global punishment
when sin becomes rife and normalized. This does not
mean that every individual is guilty. It simply means that
too many people have gone astray, and the punishment is
needed to cause humanity to reflect and repent.
We established in the previous chapter that this world

was created to test us and that difficulties are a part of
this test. These calamities serve four purposes, and the
purpose changes depending on the individual affected and
how they react. These purposes are to test, to purify, to
cause repentance, and to punish.
A classical Muslim scholar, al-ʿIzz ibn ʿAbd al-Salām, said,

“In tribulations, trials, misfortunes, and calamities lie
several benefits; these benefits have differing degrees of

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relevance, differing in accordance to the various ranks of

people.”13
The righteous are tested with calamities. In their patience,

their status is elevated and grow even closer to Allah. This
is why the biographies of the prophets and the pious are
full of stories of hardship. These hardships elevated their
status and increased their righteousness.
“If Allah intends good for someone, then He afflicts

him with trials.”14
The average person is purified through calamities. Allah

wipes away sins with every difficulty we experience. So,
for the average person, such hardship is a blessing to wipe
away their sins. This way we are purified of our sins in
this world and have only our good deeds remaining in the
next.
“When Allah intends good for His servant, He

hastens the punishment for him in this world, and
when Allah intends evil for His servant, He
withholds punishment for his sins until he appears
on the Day of Resurrection.”15
13 Al-ʿIzz ibn ʿAbd al-Salām, Trials and Tribulations

14 Ṣaḥīḥ al-Bukhārī 5321
15 Sunan al-Tirmidhī, 2396

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The misguided are given an opportunity to repent

through calamities. They cause a person to rethink their
life choices and turn their lives around. This makes
calamities a blessing for anyone who switches from
misguidance to guidance because of them.
“We will make them taste the lesser torment,

before the greater torment, so that they may
return.”16
Finally, the arrogant are punished through calamities.

They are given multiple chances to repent and turn
around, but they continue to reject. Just like Pharaoh
before them, a calamity in this world serves as their first
punishment before the greater punishment in the next.
“That is their punishment (in this world), but the

punishment in the Afterlife is greater if only they
knew.”17
In light of this knowledge, we need to understand this

pandemic on two levels, a societal and a personal level. On
a societal level, this pandemic is a communal punishment.
This means that the entire world is being afflicted with a
calamity because too many people are involved in sin and
gone astray.
16 Quran 32:21
17 Quran 68:33

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This is not difficult to understand. We live in the only time

in history in which almost every immoral sin is
normalized, promoted, and legalized. Sin has become so
normal, that righteousness is ridiculed and mocked even
by Muslims. In such a situation can we expect anything
less than a global calamity?
“And fear a calamity that will not afflict the

sinners amongst you only. And know that Allah is
severe in punishment.”18
On an individual level, a pandemic is what we make of it.

If we are trying to be good Muslims, then this event will
only increase our righteousness. If we have fallen into sin,
then this event will serve as purification for our sins. But
if we have strayed and adapted unislamic ideas, then now
is the time for reflection and repentance.
Even in such pain, Allah’s Mercy is clear. He wants to

spare us from the punishment in the Afterlife, so He sends
us these calamities to purify our sins and turn us back to
the straight path. It is upon us then to respond
appropriately.
18 Quran 8:25

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The Verse of Hope
“O My slaves who have transgressed against their

own souls! Do not despair of the Mercy of Allah:
Indeed, Allah forgives all sins. Truly He is Most-
Forgiving, Most Merciful.”19
This verse of the Quran is known as the verse of hope. I

have previously discussed this verse in detail in my book
“The Book of Hope for Sinners”.20 In that book, I discussed
this verse from its primary perspective; providing hope to
sinners that their repentance will be accepted. In this
chapter, however, I want to discuss this verse from a
different perspective, the perspective of hope during
difficult times.
The primary purpose of this verse is to remind every

believer that there is always hope that Allah will accept
their repentance. It does not matter what sins a person
has committed; the doors of repentance are always open.
This is a particularly important concept that every
Muslim needs to be clear about. It does not matter
whether a person has committed fornication a thousand
times or was a mass murderer. When a person sincerely
19 Quran, 39:53
20 Kamdar, The Book of Hope for Sinners, pp. 9-14

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decides to repent, the doors of mercy are open, and they

should never lose hope in that.
However, hope is not reserved for sinners alone. Hope is

something every believer should cling onto in every
situation. Hope forms a fundamental part of our beliefs
and is one of the primary foundations of our relationship
with Allah. Islam is a religion of hope, and therefore every
believer should maintain hope in every situation.
There are many verses in the Quran and Hadith narrations

that encourage us to always have hope in every situation.
In Surah Yusuf, we are taught about the grief of Prophet
Yaqub (peace be upon him). He had lost his son for over
thirty years, and this had caused him a lot of sadness. Yet
he still told his children, “None lose hope in the mercy of
Allah except the disbelievers.” 21
Sometimes people lose hope after a few days or weeks of

being tested, yet Prophet Yaqub (peace be upon him)
remained optimistic and hopeful after decades of sorrow.
Eventually, hope won, and he was reunited with his
beloved lost son, Prophet Yusuf (peace be upon him).
When the enemies of Islam in Arabia formed an alliance

and surrounded Madinah intending to wipe out the
Muslims altogether, hope prevailed. Even in that
21 Quran 12:87

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desperate situation, with the enemies around them, lack

of resources, and supplies running low, the Prophet
(peace be upon him) gave his companions the glad tidings
that one day the Muslims will conquer Persia and Syria.
Hope prevailed and the Muslims not only won that battle
but went on to conquer these lands.
When Prophet Yunus (peace be upon him) was in the belly

of the whale, he did not lose hope in the Mercy of Allah.
He remembered Allah, sought forgiveness and supplicated
to His Lord. Allah answered his prayer and he was saved
miraculously. All these stories should inspire us with
hope.
It is not just the stories of the Quran that should inspire

hope in us, but there are many other verses of the Quran
that directly call us to have hope. In one verse, we are
told, “What is to come is better than what has passed.”
And in the next chapter, we are promised, “Indeed, with
difficulty, there is ease. Indeed, with difficulty, there is
ease.”
Abu Huraira reported that the Messenger of Allah

(peace and blessings be upon him) said, “Allah
Almighty says: I am as my servants expect me to

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be. If he thinks good of me, he will have it. If he

thinks evil of me, he will have it.” 22
Our perception of Allah should be one of hope and

optimism. Allah is more Merciful than we can ever
imagine. Allah is so merciful that it is reported that
ʿAbdullah b. Masʿūd (may Allah be pleased with him) said,
“Allah Almighty will certainly forgive on the Day of
Resurrection, with such forgiveness as has never been
conceived by the heart of any person.” 23
We cannot even imagine how perfect and encompassing

the mercy, justice, love, and compassion of Allah is.
Therefore, it should suffice us to trust Allah, knowing that
everything that He allows is best for us, even if we do not
understand how. His Perfect Wisdom, Knowledge, and
Mercy manifest in His Will and Decree. So, we trust that
decree and say, “Allah is enough for me; there is no god
except He; in Him, I have put my trust; He is the Lord of
the Sublime Throne.”24
At times of hardship, we can trust in Allah, knowing that

nothing will happen except what He wills. And whatever
He wills is best for us, even if we do not understand how.
22 Ṣaḥīḥ Ibn Ḥibbān 639

23 Ḥusn al-Ẓan billāh 66
24 Quran 9:129

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This is the essence of Tawakul, which is one of the

greatest internal acts of worship.
Tawakul is based on hope. When we hope that Allah will

grant us what is best for us, our hearts relax, and we leave
the issue to Allah. In this way, Tawakul creates
tranquillity, peace, and security in the heart of the
believer.
It does not matter what sins we committed in the past or

the kind of people we were before the pandemic began.
The things that matter are the choices we make now. We
must choose to live for Allah. We must choose to repent,
grow, and become better Muslims during this time of
isolation. We must choose to use this period as an
opportunity for spiritual growth. If we choose all of this,
then this pandemic may become the greatest thing to ever
happen to us, as it may be the beginning of our path to
Paradise.

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A Mercy to the Believers
“O believers seek assistance with prayer and

patience. Indeed, Allah is with those who are
patient. And We will definitely test you with some
kind of fear, hunger, loss of wealth, lives, and
efforts. So, give glad tidings to the patient.
Those who when a calamity afflicts them, they say;

To Allah, we belong and to Him, we will return.
Those are the ones upon whom is the peace and
mercy of their Lord, and they are the rightly-
guided.”25
Plagues, epidemics, and pandemics are all very scary. Yet

Islam gives us hope in these situations, this hope does not
just apply to those who live through the trials, but also to
those who pass away. Even in death, there is still hope for
the believer, because death is not the end. It is simply a
transition from this world to a better one. In this chapter,
we will look at some of the narrations that inspire hope
regarding the fate of the believers who die in pandemics.
Aisha reported: She asked the Messenger of Allah,

peace, and blessings be upon him, about plagues
and he said, “It is a punishment that Allah sends
25 Quran 2:153-157

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upon whomever he wills, but Allah has made it a

mercy for the believers. Any servant who resides
in a land afflicted by plague, remaining patient and
hoping for a reward from Allah, knowing that
nothing will befall him but what Allah has decreed,
he will be given the reward of a martyr.” 26
“The martyrs are of five kinds: one who dies of

plague, one who dies of stomach disease, one who
drowns, one who dies under debris, and one who
dies in the path of Allah the Exalted.”27
“He who is killed in the way of Allah is a martyr,

and he who dies a natural death in the way of Allah
is a martyr, and he who dies of plague is a martyr,
and he who dies of stomach disease is a martyr,
and he who dies from drowning is a martyr.”28
All three of these narrations teach us the same point; any

believer who dies due to something difficult and is patient
with that type of death receives the reward of the martyr.
Plagues are specifically mentioned in all three narrations,
which means that any believer who is afflicted by a
pandemic, is patient with that, and then dies from it, will
receive the reward of a martyr if Allah wills it.

28 Ṣaḥīḥ Muslim 1915

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A martyr usually refers to someone who is killed in battle

during a legitimate Jihad campaign. The martyr has all his
sins forgiven and is guaranteed entrance into Paradise.
There are two kinds of martyrs, worldly and afterworldly.
The worldly martyr refers to someone who is killed in
Jihad, this individual attains the worldly status of a
martyr. This means that he will not be bathed or shrouded
and will be buried as he died as an honour for him so that
he will be resurrected as he died, fighting for Allah’s
religion.
The afterworldly martyr refers to every other type of

martyr. If someone dies from a plague or drowning or any
other non-combatant cause of martyrdom, then in this
world they will not be treated as martyrs. They will
receive regular bathing and shrouding. However, there is
hope that when they are resurrected, they will be treated
as martyrs on the Last Day and all their sins will be
forgiven due to their difficult death.
The believer who is patient with this pandemic and dies

from it is included in this category, and we hope that
every believer that dies from this difficulty will be
resurrected as a martyr. These narrations make it a little
bit easier to cope with the loss of loved ones during these
difficult times.

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The first narration is even deeper though. If you read it

again, you will notice that the narration does not mention
dying from the plague. It simply states that anyone who
lives through such a time and is patient with it will
receive the reward of a martyr. This has led some scholars
to conclude that the reward of martyrdom is not
restricted to those who die from pandemics. Rather any
believer who lives through a pandemic and is patient with
it will receive the reward of the martyr.
I agree with this interpretation because Allah’s Mercy is

infinite, and He takes every opportunity to forgive His
Servants. Furthermore, Allah forgives our sins for every
small difficulty we are patient with on earth, even a prick
of a thorn. Therefore, to expect forgiveness, from being
patient during a pandemic, fits in with the general Islamic
paradigm of mercy.
Hope applies to the believer during pandemics in every

way. If we die, we hope to be accepted as martyrs. If our
relatives die, we hope they are resurrected as martyrs. If
we are patient with these difficulties, we hope for
forgiveness for all our sins. And if we live through it, we
hope for a brighter tomorrow. Therefore, we can never
lose hope during difficult times.
“Wondrous is the affair of the believer for there is

good for him in every matter and this is not the

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case with anyone except the believer. If he is

happy, then he thanks Allah and thus there is good
for him, and if he is harmed, then he shows
patience, and thus there is good for him.”29
“Nothing afflicts a Muslim of hardship, nor illness,

nor anxiety, nor sorrow, nor harm, nor distress,
nor even the pricking of a thorn, but that Allah
will expiate his sins by it.” 30

30 Ṣaḥīḥ al-Bukhārī 5318, Ṣaḥīḥ Muslim 2573

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Good Deeds to increase at times of hardship
Islam encourages us to always try our best and to

continuously increase the number of good deeds that we
do. However, during times of difficulty, it is even more
crucial to increase our acts of worship and to improve our
relationship with our Creator. These are some of the acts
of worship that Islam encourages during difficult times.
Ṣalāḥ and Ṣabr
“O you who believe, seek help through patience

and prayer. Verily, Allah is with the patient.”31
The primary command of the Quran related to trials is to

increase in Ṣalāḥ (prayer) and Ṣabr (patience). Ṣalāḥ is the
most important act of worship in Islam. It is the second
pillar of Islam and the one ritual act of worship that we
are commanded to perform daily. Ṣalāḥ has many
benefits; it increases our faith, wipes away our sins,
purifies our souls, and relaxes our hearts.
When facing calamities, we should increase the quality

and quantity of our Ṣalāḥ. Someone who is not praying
five times a day should start doing so. People who already
pray five times a day should build additional habits like
praying the recommended and night prayers. The quality
31 Quran 2:153

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of the Ṣalāḥ should also increase by increasing our

understanding and concentration. The better our Ṣalāḥ, to
more likely we are to earn the assistance of Allah.
The other act of worship mentioned in this verse is Ṣabr.

Ṣabr has many meanings. It means being patient with
calamities, persistent on our good deeds, restraining
ourselves from sin, and persevering towards our goals. All
four meanings apply in this context. During times of
difficulty, we must increase our patience, persistence,
perseverance, and self-restraint.
“Wondrous is the affair of the believer for there is

good for him in every matter and this is not the
case with anyone except the believer. If he is
happy, then he thanks Allah and thus there is good
for him, and if he is harmed, then he shows
patience, and thus there is good for him.”32
Seeking Forgiveness
“And Allah was not to punish them while you are

amongst them, and Allah would not punish them
while they continue to ask for forgiveness.”33
The calamities of this world are usually linked to our sins.

Whenever a calamity befalls a community, the first

33 Quran 8:33

38
reaction should be to seek forgiveness for their sins.

Everybody sins, but sins vary in seriousness. Minor sins
committed due to human weakness are generally
overlooked and do not usually cause calamities. However,
when sin becomes normalized and people stop seeing it as
sinful, this is a major sin that brings about the wrath of
Allah.
Seeking forgiveness multiple times every day should be an

established practice for every believer. We all sin daily,
sometimes even unknowingly. So, we should seek
forgiveness daily too. When faced with a calamity, we
should increase in both the quality and quantity of our
istighfār.
Charity and Generosity
“Charity extinguishes the anger of God.”34
It is a custom in many Muslim societies to give charity

whenever a calamity is averted. This is because it is
established in our tradition that charity averts calamities.
During pandemics and lockdowns, people may become
miserly due to uncertainty about the future. To increase
in generosity, despite this uncertainty, is highly
rewarding and can bring about the Mercy and Blessings
from above sooner.
34 Sunan al-Tirmidhī, 664.

39
Duʿā (Supplication)
“There is no Muslim on earth who calls upon Allah

in supplication but that Allah will grant it to him
or divert some evil away from him, so long as he
does not ask for something sinful or to cut off
family ties.”35
Finally, we have the concept of duʿā (supplication). A

believer should ask Allah for whatever he or she wants
every single day. During times of difficulty, we should
increase our duʿā, because only Allah can lift a calamity.
Duʿā can be done in any language and at any time of the
day. But it is recommended to make duʿā during the times
of the day when supplications are answered and to use
wordings from the Quran and Sunnah. These steps will
help increase the chance of the duʿā being accepted.
35 Sunan al-Tirmidhī 3573

40

41
Conclusion
Life is a test, and part of that test are calamities and global
difficulties. When we face such tests, we must respond
appropriately. The proper response is to return to Allah,
increase our worship, repent from our sins, and purify our
minds of incorrect ideas.
We live in a time in which immorality is normalized and

piety is ridiculed. If this continues, then we should expect
more calamities, each more severe than the one that came
before it. Just as Pharaoh and his followers faced multiple
plagues, modern society should expect the same if we do
not change our ways.
Living in the modern world does not make us immune to

the punishments that befell Sodom, ʿĀd, or Thamūd. In a
blink of an eye, Allah can turn the situation of a people
upside down. As individuals, we need to repent and
embrace Islamic morality. But even as societies, a lot of
reform is needed before it is too late.
But there is always hope. As long as we are striving to

please Allah, there is always hope. As believers, we hope
that Allah will purify our sins through this trial. We hope
that Allah will accept every believer that dies from this
trial as a martyr. We hope that this trial will reform

42
society and revive morality. Most importantly, we hope

for Allah’s Mercy in both worlds and entrance into
Paradise.
The believer never loses hope in the Mercy of Allah. No

matter what trials befall this world, attach your heart to
Allah and you will find yourself full of hope even in the
darkest of days. Hope and optimism are the natural results
of belief in Allah.
I end by asking Allah to forgive our sins, purify our hearts,

guide our thoughts, and lift this calamity. I ask Allah to
grant us righteous leadership, a return to morality, and a
future of piety and spirituality. I ask Allah to accept every
believer who died in this pandemic as a martyr and to gift
this reward to those who survive it as well.
In Allah, we place our trust. He is sufficient for us, and He

is the best of protectors.
Ismail Kamdar
23 July 2020/1 Zū al-Ḥijjah 1441 AH
For more ebooks by Ismail Kamdar, visit

books.islamicselfhelp.com

43

44
Appendix A: Ibn al-Haytham and the

productive usage of time when stuck at
home
With the spread of the Coronavirus (COVID-19) across the

globe, the idea of being stuck at home for weeks is
becoming a reality for many people. This may prove
challenging for those who are accustomed to spending
most of their time in public. They may find it difficult to
remain calm, focused, and productive while working from
home during a pandemic. To assist in dealing with this, let
us look at a case study from the past in which greatness
was achieved while someone was stuck at home. That
person was the great scientist al-Ḥasan Ibn al-Haytham.
Short Biography
Al-Hasan Ibn al-Haytham (Alhazen) was a famous Muslim

scholar who contributed greatly to the fields of optics,
astronomy, mathematics, meteorology, visual perception,
and the scientific method. He was born in 965 CE during
the Islamic Golden Age in Iraq. He received an excellent
education under the scholars of Baghdad and become a
famous scientist at an incredibly young age.
The Incident

45
As his fame grew, Ibn Al-Haytham found himself invited

to lead various projects. The Fatimid King of Egypt at that
time, al-Hakim bi-Amr Allah, invited him to Egypt to build
a dam across the River Nile. Upon reviewing the plans, Ibn
al-Haytham realized it was not feasible and the
technology to complete the project did not exist yet. The
king was not happy with Ibn al-Haytham’s conclusion and
placed him under house arrest for ten years. (There is a
difference of opinion on exactly what occurred between
the king and Ibn al-Haytham)
The Discovery
Ibn al-Haytham did not waste these ten years at all. He

spent his time reading, researching, experimenting, and
journaling as he explored various scientific concepts.
Finally, he had a breakthrough. Ibn al-Haytham made one
of the most important discoveries related to optics during
this period. Based on that discovery, he wrote his Book of
Optics which became the most influential book in that
field. This discovery by Ibn al-Haytham helped people
understand how eyes function. It also helped him develop
an early model of the camera. His discovery led the way
for the eventual invention of eyeglasses. Finally, during
this process, he developed the scientific method which is
still used today. All of this was accomplished while under
house arrest.

46
The Lesson
It is highly unlikely that any of us will have to face

something as severe as ten years of house arrest. Yet it is
highly likely we may face a few weeks of being stuck at
home at some point in our lives or another. Ibn al-
Haytham’s example teaches us the importance of not
wasting time when stuck at home. It is possible to remain
productive and beneficial to the rest of the world even
when you are confined to the four walls of your house.
This is even easier today with the existence of technology
and the internet. Through this story, we learn never to
waste time or blame our circumstances for our own lack
of productivity. No matter what situation a person is in, it
is almost always possible to find a way to use your time
wisely and maximize the benefit from that time.
How to maximize benefit from time at home
If you ever find yourself stuck at home and unable to find

ways to use your time productively, try the following:
1. Read some books
2. Study some online courses
3. Write a book or journal
4. Engage in extra acts of worship
5. Spend time in contemplation and reflection

47
6. Spend quality time with your family
7. Work on those ideas that you have been holding back

because you were too busy
Ibn ʿAbbās reported that the Prophet (peace be

upon him) said, “There are two blessings which
many people waste: health and free time.” (Ṣaḥīḥ
al-Bukhārī 6049)36
36Published at https://www.islamicselfhelp.com/2020/03/14/ibn-al-
haytham-and-the-productive-usage-of-time-when-stuck-at-home/ on
14 March 2020

48

49
Appendix B: “Difficulty Causes Ease” and

the case of the Coronavirus
One of the five major maxims of Fiqh is “Difficulty causes

ease”. I prefer to translate it as “Extreme difficulty causes
relaxation of the law” as that is clearer and more precise.
This maxim means that the laws of Islam are flexible
enough to cater for difficult situations. The maxim is
extracted from several rulings found in the Quran and
Sunnah.
These include the permission to make Tayammum when

water is not available or useable, the permission to
consume Ḥarām when there is a risk of life, and the
permissibility to shorten and combine prayers when
traveling. All these rulings share one common theme;
they are all examples of the law beings relaxed because of
difficulty. This maxim is agreed upon by all four
madhhabs, although they may differ in how to implement
it.
Types of difficulty that cause the law to change
The scholars of Fiqh list seven types of difficulty (‫)المشقة‬

that can cause the law to change. These causes are
coercion, sickness, travel, forgetfulness, ignorance, lack of
legal competence, and public affliction. There are

50
examples of each of these in the Sharīʿah. An example of

coercion is that it is permissible to say words of Kufr to
save one’s life. The examples of sickness are plenty which
includes the allowance of Tayammum when using water is
harmful and the permissibility to delay fasting when ill in
Ramadan. Likewise, the examples of travel are clear i.e.
delaying fasting or shortening prayers while traveling.
Ignorance and forgetfulness are a bit different. This

simply means that Allah forgives anything that is done
out of forgetfulness or genuine ignorance. Similarly, we
should go easy on people who are genuinely ignorant or
made a mistake. Lack of legal competence falls into the
same category. For example, children are not responsible
to obey the laws of the Sharīʿah until they hit puberty, so
we should go easy on them and be gentle with their
mistakes.
It is the final type of difficulty, public/common affliction

that concerns us here. The Sharīʿah allows for the
relaxation of several laws when the health, lives, wealth,
or general well-being of the community is at risk. There
are two examples of this from the reign of ʿUmar bin al-
Khaṭṭāb. During the plague that afflicted Syria, the
Muslims isolated themselves in the mountains to prevent
it from spreading. Then when a drought hit Arabia, ʿUmar
suspended the law of amputating the hands of thieves due

51
to mass starvation. In both cases, the well-being of the

community was given preference over individual laws of
the Sharīʿah.
The types of Ease
As the scholars divided difficulty into seven categories,

they did the same for the types of changes that can occur
to the laws. The first type of change is that the laws can be
omitted, like when ʿUmar suspended the amputation of
the hands of thieves. A change could also mean a decrease
is what is expected like the reduction of the number of
units to pray when traveling. Or it could refer to delaying
an act of worship or doing it earlier than usually allowed,
like combining prayers when traveling.
Laws can also be replaced or substituted with others, like

replacing ablution with Tayammum when water is not
available or replacing fasting in Ramadan with charity for
the chronically ill. Laws can also be changed to
accommodate the hardship like praying the prayer of fear
during times of civil unrest or war. Finally, the Ḥarām can
become permissible at times of necessity, depending on
the level of prohibition and the level of necessity. Each of
these seven types of changes can be found in the Sharīʿah
and in practice throughout our history.
The Coronavirus and the application of this maxim

52
As the coronavirus (COVID-19) spreads across the globe,

we are entering perhaps for the first time in decades, a
situation of public affliction on a global scale. This means
that scholars around the world need to consider what
kind of taysīr (relaxation) can be done to the laws of Islam
to stop the spread of this virus and to save the lives of the
believers.
It is my opinion that the following changes take place in

the law during this time of crisis. Note that these changes
apply only to countries that are afflicted, and the changes
will be rolled back when the crisis is over.
These changes are:
1. The suspension of congregational prayer until it is over,

with the exception of small congregations in the home.
2. The obligation to pray Jumʿa falls away, and it becomes

permissible to pray Zuhr at home.
3. Masjids and other places of mass gatherings should be

closed if possible. If not possible, then measures should be
taken to prevent the spread of the virus in our places of
gathering.
4. Weddings should be delayed; a small marriage will

suffice to avoid large gatherings.

53
5. If someone passes away from the virus, then Ghusl may

not be possible, funerals may be limited to ten people, the
family will not get to attend the funeral and people will
not be allowed to visit the family.
6. Ramadan night prayers should be prayed at home with

one’s family. Likewise, Iftar should take place at home
with the family.
7. If necessary, Eid prayer should be prayed at home with

one’s family.
8. Avoid leaving the home except for necessities. The best

usage of our time now is to be at home worshipping Allah
and asking for His Divine Assistance.
None of these changes should be a source of happiness for

the believer. It should hurt our hearts that we are unable
to pray in congregation, attend Islamic gatherings, or
enjoy the atmosphere of the Masjid. This is a test from
Allah, and these changes to the law are for the protection
of human life, which is one of the fundamental goals of
the Sharīʿah.
Remember; to stay home is Fiqh and to feel bad about it is

Imaan.

54
May Allah protect us all and help us through this difficult

trial.37
37 Published at
https://www.islamicselfhelp.com/2020/03/19/difficulty-causes-ease-
and-the-case-of-the-coronavirus/ on 19 March 2020

55

56
Appendix C: 7 Practical Steps for Practicing

Tawakul
Tawakul is often discussed as a theoretical concept. Most

Muslims know that we need to have Tawakul (trust in
Allah) but not many know how to do this. In this short
article, I hope to demonstrate a few practical steps that
will help make Tawakul a reality in our lives.
Remember that Tawakul is an internal act of worship. It is

something we do inside ourselves and we earn the
pleasure of Allah for doing it. So, it is especially important
to learn how to do this internal act of worship properly.
The following steps are taken from Ibn Al-Qayyim’s

Madārij al-Sālikīn and reworded for an English audience.
1. Recognizing Allah’s Attributes
The first practical step to actualizing Tawakul is to

recognize who Allah is.
He is in control of everything, so only He can grant you

success. Allah knows everything, so He knows whether
success in your task is good for you or not. Allah sees
everything, so He will reward your effort whether you
succeed or not. He is Most Merciful, so whatever the result
is, it is part of His Mercy to you.

57
The deeper you understand Allah’s names and attributes,

the easier it gets to have Tawakul in Him. Take time to
learn the names and attributes of Allah and reflect on
them. This is the first step towards Tawakul.
2. Making an effort to attain your goals
The second step is to make an effort to attain your goal.

The means (asbāb) to attain goals are of two types: worldly
and spiritual. Worldly means refer to the things we have
to do in this world to attain our goals. Most of us are
aware of these and have no problem doing this.
However, many Muslims forget that there are also

spiritual means that we need to use to attain our goals.
These include establishing the five daily Ṣalāḥ, earning
halal, eating halal, having noble intentions, and making
duʿā for success. Establishing these spiritual means is
essential for Tawakul.
Someone who is not fulfilling their obligations to Allah

will have a hard time having Tawakul because they have
not established the spiritual means to earn the assistance
of Allah. (Although Allah may still assist them out of His
Divine Mercy)
3. Affirming Tawhid in one’s heart
The third step is to affirm Tawhid in one’s heart. To have

no doubt in the existence and power of Allah. This means

58
that you are convinced that Allah controls everything,

only He can grant you success and nothing happens
without His will.
Through this conviction, your heart will gravitate towards

Tawakul, and trusting Allah becomes natural.
4. Being at peace with Allah’s Will
Taking the previous step further, to gain Allah’s assistance

we must be at peace with Allah. We must have full trust
that Allah, whose treasures and power are limitless, will
take care of us and never abandon us. Inner peace must
enter our hearts because of these beliefs.
This inner peace will propel us to have full Tawakul in

Allah because we are at peace with His Will and His
Decision.
5. Thinking good thoughts (ḥusn zan) about Allah
ḥusn zan (Good Thoughts) is a forgotten Sunnah in our

times. It is even more important when dealing with Allah.
A Muslim must always maintain positive thoughts about
Allah. He must believe that whatever Allah wills for Him is
best for Him.
He must believe that Allah will answer his duʿā in one way
or another. ḥusn zan here means trusting Allah to take

59
care of the end result in the way that is best for your Deen
and Dunya.
6. Dispelling doubts from the mind
Shaytaan will try to distract you with fear of failure, fear

of poverty, and fear of humiliation. He will try to make
you think ill of Allah. He may even sabotage your efforts.
You must remove each of these doubts by confronting
them. As a doubt enters your mind, repel it with a positive
thought.
For example, if Shaytaan makes you fear poverty, remind

yourself that Allah has already decreed your Rizq and
promised to provide for you. This thought will repel the
doubt from your mind and settle your heart. Dispelling
evil thoughts is essential for pure Tawakul.
7. Handing over the matter to Allah
The final step of Tawakul is called ‘tafwīd’ which means to

hand over the matter entirely to Allah.
After having taken up the worldly and spiritual means,

cleared one’s mind of negative thoughts, focused on
positive thoughts, and accepting Allah’s will. The next
step is to just leave the end result in Allah’s Hand.

60
There is nothing more you can do here than to leave it to

Allah and trust Him. This will bring about hope and inner
peace.
The alternative (worrying about the result) brings about

fear and anxiety. In this way, Tawakul is the solution to
anxiety.
Bonus Step: Being pleased with one’s destiny
This step refers to what to do after having Tawakul and

receiving your result. To complete this act of worship on
the highest level, one should practice al-Riḍā Bil Qaḍāʾ
(Being Pleased with Destiny).
Regardless of whether the end result was in your favour

or not, a believer must at the very least, accept Allah’s
Will.
But to reach the higher levels of Imaan, one should be

pleased with Allah’s will. This step is extremely hard,
especially if the result is negative or tragic.
This is why al-Riḍā Bil Qaḍāʾ is considered one of the

greatest internal acts of worship. The harder an act of
worship is, the greater the reward. So, we should all strive
to not just have Tawakul but to be pleased with Allah’s
will for us too.
A practical example

61
Here is a practical example to bring it all together:
Goal: A young man named Ahmad wants to open a

business to provide for his family.
He knows that Allah is The Provider, and Allah wants him

to take up a permissible means to earn that provision.
He makes all the necessary efforts to set up his business

and spends a portion of the night in prayer praying for
success.
He reminds himself that nothing happens without Allah’s

Will.
He accepts that Allah controls His destiny and is at peace

with that.
He knows that Allah will grant him what is best for him.
He removes all fear of poverty by reminding himself of

who Allah is, and the promise of Allah.
He starts the business, does not stress about it, works

hard, and trusts Allah to grant him what is best for him.
Result A: The business is successful, and he is pleased with

that. He thanks Allah for it, shows gratitude daily and
spends from his earnings on the ummah.
Result B: The business fails and closes. He is happy with

Allah’s Will and accepts this as best for him. He uses the

62
lessons learned from this business to start a new business

and repeats steps 1-7 for his new business. Due to his
experience in his failed business, he does better, and
eventually, his new business succeeds.
This is Tawakul in practice.
May Allah grant us all the ability to practice Tawakul in

every aspect of our lives. 38
38 Originally published at
https://www.islamicselfhelp.com/2018/01/06/7-practical-steps-for-
practicing-tawakul/ on 6 January 2018

63

64
About the Author
Shaykh Ismail Kamdar is a graduate of a traditional ʿālim

program. He also holds a Bachelor's in Islamic Studies. He
has studied Islam in both traditional and modern settings
and has been a student of Islamic Studies for almost two
decades.
He began studying Islam full-time at the age of thirteen,

began preaching at the age of sixteen, and wrote his first
book at the age of twenty-three. Over the years, he has
taught multiple courses and seminars around the world
and has worked with multiple leading Islamic
organizations across the globe.
He currently works from home freelancing for various

organizations and companies, while home-schooling his
children and writing books. He hopes to inspire the
ummah to return once again to their former glory and
become role models for the world.
For more ebooks by Ismail Kamdar, visit


65

66
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71
Books by Ismail Kamdar

Getting the Barakah: An Islamic Guide to Time Management
Best of Creation: An Islamic Guide to Self-Confidence
Ahmad Climbs a Mountain: A Parable about Achieving Your Goals
Time Management
Self-Confidence
Homeschooling 101: What to Expect in Your First Year
Having Fun, the Halal Way: Entertainment in Islam
Guidelines for Confused Muslims
Productivity Principles Of ʿUmar II: ʿUmar bin ʿAbd al-ʿAzīz
Themes of the Qur’an
The Greeting of Peace
Time Management and Barakah in Islam
Self-Confidence: The Islamic Way
Islamic Self Help: Volume One
The Book of Hope for Sinners
10 Self-Help Tips from 10 Authentic Hadiths
Discover Your Hidden Gems
Discover Your Confidence 39
39Information about each of these books can be found at


72
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Hope During Pandemics

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Hope During Pandemics

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Hope During

Published by Islamic Self Help

Copyright 2020 © Islamic Self Help

Copyright 2020 © Ismail Kamdar

Copyright 2020 © Ismail Kamdar

Copyright 2020 © Ismail Kamdar

Copyright 2020 © Ismail Kamdar

In the name of Allah, Most Merciful, Full of Mercy.

All praise is for Allah Alone, the Lord of the Universe. We

The COVID-19 Pandemic has put the world into lockdown

The purpose of this book is to briefly explain the Islamic

Copyright 2020 © Ismail Kamdar

The second chapter will focus on the question of why

The next two chapters will focus on hope and optimism.

This global crisis is something new for many of us.

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Because of our lack of experience with such events, our

Copyright 2020 © Ismail Kamdar

Copyright 2020 © Ismail Kamdar

Understanding Our Purpose

The Purpose of Life

Life without a purpose is meaningless, scary, and

Allah says, “And I did not create Jinn and Humans

The purpose of life simply stated is “to worship

Worship (ʿubūdīya) in Arabic means to obey and serve. It

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Marriage, business, sleep, and leisure can all be

Although the basics of worship are clear and specific,

Allah has made it quite easy for us to fulfil our

This is the purpose of our lives. However, it is equally

The Nature of This Worldly Life

This world can be a scary place. Bad things seem to

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world helps put our hearts at ease and helps us cope

The first is to understand the purpose of this world.

This is summarized beautifully in Surah Al-Kahf in

This verse summarizes four important qualities about

The Test of the Beauty of this world

There are many places in the Quran in which Allah

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Pure beauty refers to the permissible and beneficial

Regarding this, Allah warns us:

Say: If your fathers, your sons, your brothers,

All the things listed in this verse are permissible and

Deceptive beauty refers to the evils of this world that

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industry is famous for this. It packages all forms of sin

Allah warns us about this and says:

And I have appointed for them companions

The worldly life has been beautified for those

Tempting beauty refers to things of this world that

A good example of this is wealth. Some people desire

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shortcuts and end up with cursed wealth devoid of

Yes, this world is beautiful, but this is a test for

Allah says about this:

For mankind, (Allah has) beautified a strong

Say: Shall I inform you of something better

The World is a Test

8 In modern terms, this would include expensive cars, instead of

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And We will surely test you with something of

It is not only the beauty of this world that tests and

The world has beauty in it, but it also contains many