Muslims believe in gravity


In human history there have been repeated epidemics and pandemics in which millions of people have died. The most famous and oldest epidemic has been the plague, which started in 3500 BC. Raged across Europe. How many deaths there were at that time cannot be determined. When the plague spread through Europe, Asia and Africa again from 1346 to 1353, 100-125 million people died. A third of the European population at that time died of the plague, which is why it is also known as the Black Death.

Up to the beginning of the 19th century the plague broke out about 30 times in different regions, e.g. B. 1708-1714 in Northern and Eastern Europe with one million deaths, 1894-1912 in China and the Caribbean with 12 million deaths. But not only the plague, but also other epidemics, such as B. the 1918-1920 the Spanish flu with 27-50 million deaths, 1961-1990 the cholera with several million deaths, led to human catastrophes. Some of the diseases have been defeated, some still exist, but not on such a large scale or in other forms. The current corona pandemic has counted 1.3 million deaths since November 2019.

Vaccine for the soul

Several companies are currently working on a vaccine against the corona virus. Some vaccines are already on the market and / or will be introduced soon. Vaccines generally lead to the activation of the human immune system against certain substances. Therefore, they are considered to be preventive measures against various diseases.

However, the human being is not just made up of body and body. Not only his physical, but also his mental feelings lead to illness or health. Often the psyche of the individual affects his body, so that z. B. Stress or emotional stress can lead to physical illnesses.

Even in times of epidemics and pandemics, people feel emotional stress. His psyche is negatively affected. Even if a pandemic is over, mental illness can persist. Therefore, it is important to take not only a vaccine for the body, but also a vaccine for the mind and spirit, a so-called spiritual vaccine. Islam offers this in various ways.

Patience and trust in God

Above all, however, it is the humane and nature-appropriate way of life that leads to harmony between body and soul. There are numerous practical examples of this in the life of Prophet Muhammad (sws). As a theological framework, there are two main aspects: patience (Sabr) and trust in God (Tawakkul).

In Islamic theology and everyday life in Islam, the concept of patience plays an important key role in dealing with crisis situations. Because it symbolizes trust in God, it is considered a high virtue, and there is an extensive literature on it.

As an example of patience, the prophet Job (a), who is also called the "hero of patience" and is praised for his patience [1], is often used in Islamic literature. According to the accounts, the prophet Job (a) was in a seriously ill condition. He showed patience until the disease reached his heart and tongue. Only then did he say a prayer, not for the sake of his own health, but to be able to continue to worship God, as he feared that he would no longer be able to do this if his heart and tongue were attacked by the disease. Thereupon God granted him health and thereby made him feel his mercy. This story of Job (a) is a classic narrative and is often given as a recommendation for action in emergency and crisis situations.

There is divine wisdom behind suffering

The background to this recommendation is that theologically it is assumed that everything takes place with divine power and divine knowledge. Therefore, trust in God is a prerequisite, especially in crisis situations [2]. This is to signal that one subordinates oneself to the divine will and trusts God. One should be satisfied with the "distribution" of God, that is, with what hits a person in life. God should suffice the believer in this [3].

In this context, trust in God also requires recognizing that something that a person regards as good can in reality be bad for him and vice versa [4]. There is therefore a divine wisdom behind suffering [5]. Faith and trust are to be tested by this. He who is patient should have mercy. On the other hand, the loss of control in emergency situations [6] or the fixation on past mistakes [7] are regarded as misconduct.

Patience as the solution to problems

At the same time, it is considered a worship service if one shows trust and patience in God against suffering and pain and does not accuse God for this. Waiting for God's help in emergency situations is also valued as a worship service [8]. Those who are patient in such situations should have their sins redeemed [9] and be praised [10]. In Islamic literature it is emphasized that the patient is with God [11] and he is rewarded for his patience [12]. The end result of patience is then success [13], because with patience in emergency situations man can achieve his worldly as well as otherworldly desires. From this line of argument, patience and trust in God become worship services.

So it is assumed that God does not help anyone with a need,
burdened with a burden, a problem or a crisis that he cannot bear [14] and therefore cannot cope with the burdens [15]. Fear, hunger, lack of possessions, human life or gifts are directly regarded as tests of God. [16] Tests are to be overcome through God's help [17], the key to this is patience [18]. The prophets themselves had to face the most difficult “trials”. Only in this way could prophets, who also found themselves in emergency situations as human beings, be role models for all of humanity. Therefore, in situations such as B. misfortune, illness, financial distress or even final exams patience is expected and assumed [19]. With trust in God, without being fixated on the result, one should find the means necessary to eliminate a problem, such as B. see the doctor, take the medicine or learn to use for the exam.

Trust in God and Patience as a Spiritual Vaccine

However, patience and trust in God are not consolations; mourning is not forbidden. The Muslim assumes that life as a whole is a test [20] and that man is tested with either patience or thanksgiving. Both illnesses and situations in which there is no illness are called exams. However, that does not mean that the Muslim does not care about restoring health. Maintaining the body, which is considered the property of the Creator, is part of a Muslim way of life. In order to protect life, the rules that apply in normal cases can be violated [21]. So patience is not passivity or legitimation for inaction, but also an active act of seeking help from God and the means he has created.

In Islamic literature, trust in God is also referred to as an “entry level” to spirituality. Studies show the significance of trusting God as a coping strategy in reducing anxiety or depression.

Because of these considerations, patience and trust in God become two forms of behavior that can be taken like a spiritual vaccine. In this way, people can achieve a state of inner peace and free themselves from stress and psychological strain.

[1] Surat Sâd, 38:44

[2] inter alia Sura Bakara, 2: 153

[3] Surat Talak, 65: 3; Surat Zumar, 39:36

[4] Surat Bakara, 2: 216

[5] Tirmizî, 2396

[6] Buhârî, 1294

[7] Nawawi, 100

[8] Shaybani, Jami as-Sagîr, 3; Nawawi, 2033

[9] Shaybani, Jami as-Sagîr, 3, 1274

[10] Surat Shurâ, 42:43

[11] Sura Anfâl, 8:46; Sura Bakara 2: 153

[12] Sura Zumar, 39:10; Buhârî, Marda, 7th

[13] Sura Âli Imrân, 3: 200

[14] a. a. Surat Talâk, 65: 7

[15] Surat Balad, 90: 4

[16] Surat Bakara, 2: 155

[17] Sura Bakara, 2: 185; Sura Sharh, 94: 5-6

[18] Al-Munâvî, Fayz al-Kadîr, 6: 298; Adschlûni, Kashf al-Hafâ, 2:21; Nawawi, 62

[19] et al. Sura Nisâ, ​​4:78, Ahmed bin Hanbal, 5/367; Al-Albâni, 3859; Buhari, 1283

[20] Sura Anbiyâ, 21:35; Surat Bakara, 2: 214; Surah Mulk, 67: 2

[21] Sura Nûr, 24:61; Surat Fath, 48:17