Crisis Management of the Prophet Muhammad (RA)

Review of Muammer Bayraktutar, Crisis Management of the Prophet (pbuh), Ankara: Otto, November 2023.

Muammer Bayraktutar was born in 1970 in Turhal/Tokat. He completed his master’s thesis on Metaphorical Elements in Hadiths and Their Interpretation and earned his doctorate with a dissertation titled Literal Interpretation of Hadith/Sunna in the Thought of Imām al-Shāfi‘ī. After serving in various ministries and universities, he became a professor in 2023. His works include Metaphorical Expression in Hadiths, Jawād ʿAlī, and the translation The History of Worship from Jāhiliyya to Islam, as well as numerous articles and conference papers.

Bayraktutar’s book fills an important gap in the field by examining the Prophet’s methods of dealing with crises. The Prophet did not promise believers a worldly paradise; rather, he taught that Muslims would certainly be tested after declaring faith. Humanity has been struggling with crises since the time of Adam. After committing an error even in Paradise, Adam was sent to earth; in the time of his sons, Cain and Abel, the first murder was committed. Yet despite sin, righteous generations can still emerge. After being stoned at Ṭāʾif, the Prophet (pbuh) did not curse the people; he instead hoped that virtuous individuals might arise from their descendants. Such an attitude should remain with us and not be seen as something only prophets can embody.

Prophets endured hardships far greater than those we face, yet they were still human. Recognizing that certain aspects of life change while others remain constant helps us understand that tests will always continue. Wealth, desire, ambition, family pressures, and social responsibilities remain recurring challenges. The Prophet lived within society and faced such trials throughout his life. He lost his parents at a young age, worked as a merchant, and was known as the most trustworthy among his people. He endured the deaths of multiple children and suffered illnesses that few could bear. Just as great achievements require sacrifice, great individuals often experience profound hardships.

What set the Prophet apart was that, while advocating the message of Islam, he never pursued worldly gain (Bayraktutar, 2023, p. 75). He was not a “king-prophet,” and no matter what offers were made to him, he never abandoned his mission nor sought material benefit. His sincerity is one of the reasons Islam continues to flourish after so many centuries.

Bayraktutar begins his book by defining the concept of crisis. He notes that:

“The term crisis originates from the Greek word krinein, meaning ‘to reason, to decide, and to distinguish.’ In Latin, the term signifies decision as well as distress, calamity, turmoil, and difficulty. Over time, its usage expanded. By the 1500s, the term was used in medicine to denote sudden fluctuations in fever, turning points in diseases, or intense psychological episodes” (Bayraktutar, 2023, p. 23).

After providing equivalents of the term in Chinese, Arabic, and other languages, the author explains how Islam approaches crises. The Qur’an and Sunnah offer guidance on this subject. Some crises occur as a result of human actions, while others are divine tests. The Prophet stated:

“A believing man or woman will continue to face trials regarding themselves, their children, and their wealth until they meet God” (Bayraktutar, 2023, p. 47).

Thus, patience and awareness of the temporary nature of worldly life are essential.

Overview of the Book

Chapter One: The Concept of Crisis and Its Perception in Islam

Bayraktutar discusses what constitutes a crisis and how Islamic sources frame adversity.

Chapter Two: The Prophet Muhammad (pbuh) and Crisis Management

This section examines the Prophet’s preparedness for crises, his crisis management before prophethood, and the crises faced during his mission.

Chapter Three: Fundamental Principles and Methods in the Prophet’s Crisis Management

Bayraktutar identifies several categories of principles:

1. Material, Human, and Strategic Principles

These include adhering to divine laws (sunnat Allāh), taking precautions, acting discreetly, and preparing early.

2. Religious, Spiritual, and Psychological Principles

Emphasis is placed on prayer, turning to God, patience, resolve, and emotional control.

3. Administrative, Political, and Social Principles

Here, the author highlights establishing authority, consultation (shūrā), respecting legitimate leadership, prioritizing merit, and securing societal support.

4. Legal Principles

These include relying on observable evidence, sound judgment, and—when appropriate—benefiting from pre-Islamic legal customs.

5. Ethical Principles

Forgiveness, humility, and loyalty are central components of prophetic ethics.

6. Economic Principles

These include adhering to Islamic economic values, taking constructive economic initiatives, promoting mutual aid, working and producing, and prioritizing the poor.

The Prophet serves as a universal model, and humanity has much to learn from his life. Crises will continue to exist, and the Prophet confronted many similar challenges by employing consistent principles such as taking precautions, consulting others, maintaining discretion, and praying after making every possible effort. As Mehmet Âkif famously wrote: “Rely on God, cling to effort, submit to wisdom—if there is a path, it is this; I know no other road.”

Neglecting effort, relying solely on fate, and failing to take precautions inevitably lead to failure. The Prophet fulfilled his mission during the Age of Ignorance, a period rife with injustice, idolatry, tribalism, and oppression. Yet he elevated his community to a spiritually exemplary level. He was sent not to create crises but to resolve them (Bayraktutar, 2023, p. 74). God had prepared him for these responsibilities long before his mission.

Even the severe economic crises of our time existed then. The Prophet took responsibility for one of Abū Ṭālib’s sons during a time of hardship to ease his burden (Bayraktutar, 2023, p. 90). People sometimes suffered hunger so extreme that they tied stones to their stomachs. Despite these challenges, the Prophet persisted until his final breath, and through the sacrifices of the believers, Islam survived to this day.

Crises of the past may well appear again in the future. The Prophet advised that even if the Day of Judgment begins, a believer should plant the sapling in their hand. Thus, no crisis should prevent us from doing what is right.

Key Insights from the Conclusion

Bayraktutar emphasizes:

“The Prophet would exert all human effort and then trust in God. He prayed for divine assistance, focused on solutions rather than complaints, endured hardship, maintained determination, never lost hope, stayed optimistic, and motivated people during difficult times. These were his principles and methods” (Bayraktutar, 2023, p. 453).

He concludes:

“The Prophet’s sīrah and Sunnah are foundational sources for crisis management. Because his approach incorporates both divine guidance and human experience, humanity cannot afford to ignore it. If people observe his principles, the Qur’an and Sunnah will rebuild society, rescue humanity from turmoil, and allow Muslims to experience the honor of truly belonging to his community” (Bayraktutar, 2023, p. 457).

Bayraktutar expertly uses English and Arabic sources to produce this well-crafted 470-page work. The book is recommended for general readers, students, leaders, individuals undergoing hardship, and anyone interested in Islam. Muslims must remain patient and recognize that Paradise is not attained easily. Crises have existed since the first human being and will continue until the last. After doing everything within our capability, we must then place our trust in God—for God is with the patient.

Ozan Dur