In determining the way in which a Muslim should deal with a time of crisis, it is important to analyze exactly what, essentially, a crisis is in the context of Islamic understanding; particularly as this relates to the Qadar (predestination) of Allah.

A crisis, by definition, indicates a pivotal period of time in which a situation or condition seems unstable, chaotic, and liable to sudden, drastic, and most often, dangerous change. It implies the precipice that gives way to disaster; when every move is crucial, either facilitating a healthy and progressive resolution or initiating the descent into catastrophe.

Now, Islamicly, such a situation does not exist. Life does not proceed so haphazardly; but rather all things occur, can only occur, according to the Decree of Allah. We understand, therefore, that a ‘crisis’ basically means that circumstances seem to be other than we would like them to be. That is, our own personal vision of how our lives and situations should be developing finds itself opposed in one way or another with what Allah has decreed for us.

We therefore reject the validity of external crisis, insofar as this is understood to mean a random and volatile unfolding of events; and rather understand the conflict that arises between our own private will and the will of Allah as an internal crisis of belief..

Allah Says (what means): “No disaster strikes except by permission of Allah. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things...”[Quran 64: 11]

Muhammad Ibn Abdul-Wahhaab  cites in his Kitaab At-Tawheed (The Book of Oneness of Allah) that 'Alqamah, may Allah be pleased with him, said: “He (i.e., the person referred to in the above verse) is the one who, when calamity strikes, knows that it is from his Lord and accepts it with equanimity and submits (himself to Allah’s Will).”

In other words, the contradiction between what we desire for ourselves with what Allah Almighty desires for us, produces an inner crisis, a pivotal moment in our hearts when we can either decide to bemoan our situation and succumb to anxiety and dissatisfaction, or when we can acknowledge the superiority of Allah’s Will, and persevere with the assurances that Allah knows best.

Not only has Allah informed us that we will face circumstances that we will regard as hardships, but He, Almighty, has shown us how to face them. He, Almighty, Says (what means): “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.”[Quran 2: 153]

And Allah told us (what means): “And be patient, [O Muhammad ], and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire. Indeed, Allah is with those who fear Him and those who are doers of good.”  [Quran 16: 127-128]

Furthermore, the believer understands that undergoing external crises, experiencing the oftentimes sharp contrast between our expectations and the manner in which our circumstances actually develop, or when our circumstances appear dire beyond conceivable resolution, it is an indication, in fact, of Allah’s favor. Abu Hurayrah, may Allah be pleased with him, reported that the Prophet  said: "Whenever Allah wills good for a person, He subjects him to adversity.” [Al-Bukhari]

Indeed, for the one who accepts what Allah has decreed, and endures his or her trials patiently, there is only good to come from external crises, the greater the crisis, the greater the good, if the believer engages their circumstance with Iman (faith).

Imaam At-Tirmithi  stated that the Prophet  said: “Verily, the greatness of the reward is tied to the greatness of the trial: When Allah loves a people, He (Allah) puts them to trial. Whoever accepts it, will enjoy Allah’s pressure and whoever is displeased with it, will incur Allah’s displeasure.” [At-Tirmithi]

Crises, therefore present the believer with an opportunity to more fully realize his or her submission to Allah; in essence, to prove oneself and thereby gain Allah’s reward, and have some sins forgiven. The Prophet  said: “No calamity befalls a Muslim nor any weariness, illness, anxiety, grief, harm or harassment – even a thorn which pricks him – but that Allah expiates with it some of his sins.” [Al-Bukhari and Muslim]

Thus, we find that Iman is the crucial equalizer in all circumstances, making all external conditions ultimately beneficial to the believer who submits to Allah’s decree. As the Prophet  said: “Indeed amazing are the affairs of a believer! They are all for his benefit; if he is granted ease of living he is thankful; and this is best for him. And if he isafflicted with a hardship, he perseveres; and this is best for him.” [Muslim]

Sa‘d ibn Abi Waqqaas, may Allah be pleased with him, traveled to Makkah after he had become blind. Upon his arrival the people hastened to him and kept on asking him to make supplication for them, and he did, as Allah always accepted his supplication. ‘Abdullaah ibn As-Saa’ib, may Allah be pleased with him, said, “I came to him when I was still a young boy and became acquainted with him, so he knew me and said to me, ‘Are you the one who recites the Quran for the people of Makkah?’ I replied, ‘Yes.’ Then I asked him, ‘You supplicate to Allah for all the people, so why do you not supplicate to Allah for yourself so that He would cure you?’ He smiled, and said, ‘O son! The decree of Allah is better for me than my sight.’”

This is the satisfaction that the Companions, may Allah be pleased with them, adjusted themselves to, and the decree of Allah The Almighty became more beloved to them than their desires, and so they loved nothing more than what Allah the Almighty had decreed. ‘Umar ibn ‘Abd Al-‘Azeez  said, “I do not want anything except what Allah The Almighty decrees.” What confirms the importance of this satisfaction is that the Prophet  would ask Allah The Almighty to grant him satisfaction with His decree, and it is well-known that the Prophet  only asked Allah The Almighty for the highest ranks. Satisfaction is sincerely giving precedence to all that Allah The Almighty has ordained, without being hesitant or objecting.

This is exactly what the righteous predecessors sought and strived for. They were fully content in matters pertaining to their fate and what Allah The Almighty had inscribed in the Preserved Slate and never desired anything contrary to what He had decreed for them. However, as for matters of religion that pertain to His orders or prohibitions, one must always progress and aspire to what is better.

The righteous predecessors, may Allah be pleased with them, would advise each other to be satisfied and get used to it as they knew its high rank. ‘Umar (Al-Faarooq), may Allah be pleased with him, wrote to Abu Moosa Al-Ash‘ari, may Allah be pleased with him, saying, “All that is good lies in satisfaction. If you are able to be satisfied, please do so, otherwise, be patient.” Luqmaan, may Allah exalt his mention, would advise his son, saying, “I advise you to be endowed with certain characteristics that would bring you closer to Allah The Almighty and would keep you away from His dissatisfaction: to worship Allah The Almighty Alone without associating any other deity with Him, and to be satisfied with His decree in anything that you like or dislike.” The one who adjusts himself to this would lead a good life as distress and worries would not reach his heart. Indeed, how could that be when Allah The Almighty has become pleased with him, and he with Allah? Allah The Almighty Says (what means): {Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life,} [Quran 16:97] Some of the righteous predecessors  interpreted “good life” as a life of satisfaction and contentment.

Once, ‘Umar ibn Al-Khattaab, may Allah be pleased with him, became angry with his wife ‘Aatikah, may Allah be pleased with her, and said to her, “By Allah, I will upset you.” She said, “Can you drive me away from Islam after Allah The Almighty has guided me to it?” He replied, “No.” She then said, “Then how can you upset me?” She meant by that that she was satisfied with the decree of Allah The Almighty, and that nothing could have brought her distress except being driven away from Islam, and there is no way ‘Umar, may Allah be pleased with him, could ever have done that.

There are three conditions for being truly satisfied with Allah The Almighty:

First: Being content at times of both blessings and afflictions alike, as one believes that Allah the Almighty chooses what is best for him. This is what happened with some of the righteous predecessors  as they were patient and satisfied when they were afflicted with hardship. When Sulaymaan ibn Al-Ghaazi  went to condole ‘Umar ibn ‘Abd Al-‘Azeez  upon the death of his son, ‘Abd Al-Malik, ‘Umar, may Allah be pleased with him, said to him, “I seek Allah’s refuge from wanting something that is contrary to what He likes, as this does not change the affliction and His good treatment of me.” It was narrated on the authority of Ibraaheem An-Nakhaa‘i  that Umm Al-Aswad was paralyzed and her daughter grieved, so she told her “Do not be sad. O Allah, if this is something good then please increase it.”

Second: Abandoning disputes unless they are related to any of the rights of Allah The Almighty or His Prophet . Having conflict with others for the sake of one's desires drives satisfaction away, disturbs its purity and alters its sweetness.

Third: Refraining from continually asking of people. Allah The Almighty Says (what means): {An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.} [Quran 2:273]

Regarding this trait, Thawbaan, may Allah be pleased with him, narrated that the Prophet  said: “Who will guarantee me this trait so that I will guarantee him Paradise?” Thawbaan said, “I.” The Prophet  replied: “Do not ask people for anything.” After that, he never asked anyone for anything, even if his whip fell while riding, he would get off and pick it up himself without asking anyone to hand it to him. [Ahmad]

Satisfaction is the Peak of Faith

Abu Ad-Dardaa’, may Allah be pleased with him, said, “There are four traits at the peak of faith: patience, satisfaction with destiny, sincerity in reliance, and submission to Allah The Almighty.” Ibn Al-Qayyim  said: “Satisfaction is one of the deeds of the heart that is the equivalent of Jihaad, which is one of the deeds of the limbs [body], for each one of them is the peak of Faith.”

Deprivation is in fact a Blessing from Allah The Almighty

Sufyaan Ath-Thawri  said that if Allah The Almighty deprives His servant of something, it is in fact a blessing; when Allah The Almighty deprives His slave, it is not because He is miserly or unable to give, but because He chooses what is best for His believing slave, and for a certain wisdom. Allah The Almighty never decrees anything bad for His believing slave, whether that decree brings happiness or misery to the slave. Thus, even when Allah The Almighty deprives His believing slave, it is in fact a blessing, and the affliction is for his well-being, even if it is in the form of an affliction. Due to the ignorance of the slave and his injustice, he considers that bliss is the only thing to give him pleasure in the worldly life. If man was truly knowledgeable, he would have considered all that Allah The Almighty decreed as a blessing. This was the state of the righteous predecessors . The slave will never find the sweetness of faith except through this. The Prophet  said: “Whoever is content with Allah as a God, Islam as a religion and Muhammad as a messenger, has certainly felt the sweetness of faith.”

O Allah! Make us satisfied with Your decree and bless our destiny so that we would not wish to hasten something that You have delayed or delay something that You have hastened.