Article Citation: Saheed Afolabi ASHAFA and Aminat Olufunmilayo BARUWA-ASHAFA (2023). Examining Islamic Teachings and Persuasive Communication in Containing the Spread of Pandemic in Nigeria: A Case Study of Covid- 19. DEGEL: The Journal of the Faculty of
Arts and Islamic Studies, Vol. 20, No. 1 & 2. ISSN 0794-9316EXAMINING
ISLAMIC TEACHINGS AND PERSUASIVE COMMUNICATION IN CONTAINING THE SPREAD OF
PANDEMIC IN NIGERIA: A CASE STUDY OF COVID- 19
By
Saheed
Afolabi ASHAFA and Aminat Olufunmilayo BARUWA-ASHAFA
Abstract
The novel
Coronavirus (COVID-19) started in Wuhan, China in December 2019 and spread like
wild fire to the entire globe claiming lives in many countries. As at January
2021, Nigeria which recorded her index case on 27th February,
2020 had confirmed over one hundred thousand (100,000) positive cases with more
than one thousand five hundred (1,500) deaths recorded within the period of
approximately one year. And as at 2022 when the pandemic has subsided, Nigeria
recorded over three thousand (3000) death. In addition, the economy of the
entire world was grossly affected with many cities locked down in the wake of
the pandemic. With growing agitation for ease of the lockdown in some countries
while others imposed varying degrees of restrictions among the populace,
attention was shifted to containment of the virus while socio-economic
activities continued. This paper examines the adoption of related Islamic
teachings to the much publicised preventive measures against COVID-19 as issued
by the World Health Organisation (WHO) on the one hand, and adoption of
persuasive communication to shape citizens’ attitude on the other hand in order
to contain the spread of this and any other future pandemic in Nigeria. The
objectives of the paper were to: (i) identify Islamic strategies in containing
pandemic, and (ii) examine the effectiveness of official persuasive messages in
containing the spread of COVID-19 and any other Pandemic in Nigeria. The work
is a descriptive design which is largely library-based. Using selective
literature review, the work reveals that Islamic teachings place primacy on
sanctity and safety of lives such that measures to prevent spread of a pandemic
are supported by it and must be observed with conscious adherence. The major
finding of this study is that applicable Islamic teachings and persuasive
communication are effective in reducing the ravages of pandemic. To achieve
full cooperation of the populace in order to reduce casualty, those in
authority need to adopt persuasive communication which has the potential of
changing people’s behavior when properly deployed.
Introduction
Corona
virus disease (COVID-19) is an infectious disease caused by a newly discovered
corona virus, (https://www.who.int). The novel coronavirus otherwise known as
COVID-19 ravaged the entire globe to a standstill. Everyone dreaded its wave
and its attendant effects on the world’s well-being. It is now a common view
that the post COVID-19 world will not remain as previously known. All aspects
of human endeavor ranging from economy, politics, social and religions are
drastically affected with every sector left devastated. Although, the virus is
generally believed to have originated from Wuhan in China, Nigeria recorded her
index case as widely reported on February 27, 2020 in an Italian man who
travelled from Milan, (Oyejobi, Olaniyan & Awopetu, 2020:75).
With the
arrival of corona virus in Nigeria, different segments of the economy began to
close until total lockdown was declared by the federal government. To confirm
the intense of the virus on the nation, The Federal Ministry of Education
clearly affirms that all educational institutions in the country were directed
to shut down as part of the country’s overall strategy to curtail the spread of
the virus. (Jacob et al., 2020:130). At a point in time, the fear of the
ravaging COVID- 19 threatens the running of governance such that legislative
arms of government were shut down along other institutions. Lawan, the head of
upper legislative chamber in Nigeria announced that “senate resolves to suspend
all public hearings till further notice as a result of coronavirus (Daily
Independent, March 2020). In addition, fear of who might have contracted the
invisible visitor also compelled those in authority to adopt techniques in
tracing possible contact of the infected persons there by subjecting a number
of people to isolation. Religious centers such as mosques and churches were
forced to vacate even when some of their adherents could not comprehend such in
their ideological perceptions. Many worshippers defied the order of vacating
religious places of worship due to spirituality and fear of abandoning worship
for a mere ravaging virus. For instance, Pastor Oyedepo (of the Canaan land) in
protest said” for the people to be allowed to be in market for 6 hours and
can’t be in the church for 2 hours is an upside-down way for looking at
things…” (www.pulse.ng)
Similar
defiance also manifested in a Lagos mosque where lockdown was jettisoned by
worshippers who gathered for worship. Egunjobi (the local government chairman)
stated that:
We have
had engagement with the leadership of the mosque, including the sarkin Hausawa,
Alhaji Musa Muhammad and our resolution is that the mosque should be shut down
till further notice” (The Nation, April 2020: 3).
It is
instructive to note that all government orders were strategies employed to
curtail the spread of COVID 19 and ensure a safe environment for the citizenry.
Consequently, various forms of campaign were sponsored to increase the
enlightenment level of the populace. Some of these measures as highlighted by
the World Health Organization and re-echoed by Nigerian government include:
i. Washing of hand regularly with soap and water or
cleaning them with alcoholic based hand rub.
ii. Maintaining at least 1 metre distance to other person
or people coughing or sneezing.
iii. Avoiding
touching of face.
iv. Covering
of mouth when coughing or sneezing.
v. Staying home if feeling unwell.
vi. Refraining
from smoking and other activities that weaken the lungs.
vii. Practicing
physical distancing by avoiding unnecessary travel and staying away from large
groups of people. (http://www.who.int /health-
topics).
Convincing
the citizens to adhere to these measures was quite demanding on the part of the
government. Many citizens found it unbearable to sustain social distancing,
especially the imposition of lockdown which prohibited people from going out to
transact their businesses. In fact, President Buhari himself acceded to the
fact that costly consequences await the unavoidable pronouncement when he
states:
…
however, such lockdowns have also come at a very heavy economic cost. Many of
our citizens have lost their means of livelihood. Many businesses have shut
down. No country can afford the full impact of a sustained lockdown while
awaiting the development of vaccines. (Vanguard.com)
In order
to achieve compliance so as to control and contain the spread of COVID-19, government
adopted among other strategies the use of persuasive communication in various
forms. Religious leaders were also engaged to persuade their followers through
campaign on related religious teachings. This was evident in the president’s
national broadcast where he appealed thus:
I will
urge you all, to please continue to create awareness on the seriousness of the
coronavirus among your worshippers and communities while appealing that they
strictly comply with public health advisories. (Vanguard.com).
Sequel to
the above, relative calm was achieved while the previously apparent agitation
from many quarters subsided though with a little ease of the imposed lockdown.
From the
fore going narration, it is obvious that persuasive communication and religious
teachings are potent tools to achieve public spirited missions if properly
employed. The aim of this paper is to present an exploration of persuasive
communications and Islamic teachings in the containment of COVID 19 and other
similar pandemic that may arise in the future among Nigerian populace.
Theoretical Framework
Source
Credibility Theory (SCT) is selected for this study. As cited by Asemah and
Ogwo (2013), SCT was propounded by Carl Hovland and Walter Weiss in 1951. The
theory stated that people or receivers of message are more likely to be
persuaded when the source presents itself as credible. Subsequent studies
confirm the assumption that credible sources tend to create the desired impact
on the audience (Umegu, 2012). Asemah and Ogwo (2013) explicated that
receiver’s acceptance of a message is dependent on the perceived attitude of
the communicator which is measured by trustworthiness and expertise. By this,
it is argued that when a communicator is seen to be trustworthy, he is able to
positively affect his receivers. Similarly, when a communicator is seen to be a
facilitator of valid assertion due to competence, the message positively
affects the receivers.
This
theory is adjudged as most appropriate in this study due to its scope which
entails integrity. With this, it is conceived that the study focuses on three
stakeholders which are; the government, Islamic scholars, and the general
people. The relationship that exists among these actors is underpinned by
source credibility theory which further stipulates that ‘social credibility is
based on where people or receivers are more likely to be persuaded when the
source presents itself as credible’ (Serman & Sim, 2022). In effect
therefore, the social contract that binds these stakeholders together requires
that the government takes adequate measures in communicating the people on how
to contain the spread of COVID-19. To achieve effective communication, Islamic
scholars, who are perceived to be people of integrity, are subsequently engaged
to persuade the general populace using their inherent integrity and Islamic
teachings deemed applicable to the situation at hand.
Persuasive
Communication: Meaning and Application in Context
Persuasive
Communication is strongly related to rhetoric. When we speak persuasively, we
directly or indirectly make use of rhetoric. It will therefore not be out of
place to trace persuasive communication to rhetoric. Rhetoric is defined by the
oxford dictionary as “the art of effective or persuasive speaking or writing,
especially the exploitation of figure of speech and other compositional
techniques”. The same source defines it as “language designed to have
persuasive or impressive effect, but which is often regarded as lacking in
sincerity or meaningful content. Hauser (2002:3) views rhetoric as “the use of
symbols to induce social action’.
While it
is believed that traditional rhetoric originated from the classical period of
ancient Greece, there are different accounts of the exact time it originated.
It is on record that it began “about the 5th century BC” when
it is used “to teach the art of public speaking to their fellow citizens in the
Greek republics and later to the children of the wealthy under the Roman empire
“(Britannica.com). Richards (1977:1) opines that “attempts to change the opinion
of others are as old as human speech and down the years much thought and
discussion have centered on the business of influence.” These submissions show
the place of rhetoric in influencing the behavior of a target audience.
Did
rhetoric really originate from Greece? Rhetoric had been in use even before the
existence of the word ‘Greece’ itself. Was it not rhetoric Shaytan used to lure
Adam to eat the forbidden fruit till he was banished from the beautiful Garden
of Eden?
…then Shaytan (Satan)
whispered suggestion to them both in order to uncover that which was hidden
from them of their private parts: he said “your lord did not forbid you this
tree save that you should become angels or become of the immortals. “And he
swore by Allah to them both (saying) Verily, I am one of the sincere
well-wishers for you both.” (Q7:20-21).
The form
of rhetoric employed here by Shaytan beautifully aligns with
the second definition of rhetoric offered by the Oxford dictionary. Rhetoric
could therefore be traced to Shaytan as he succeeded in
persuasively making Adam eat the forbidden fruit.
Contemporary
study of persuasion however is traced to Aristotle. What then is persuasive
communication? According to Miller (1980) as cited by Stiff and Mongeau (2016)
“Persuasive Communication is any message that is intended to shape, re- inforce
or change the responses of others”. Analyzing Miller’s definition, Stiff and
Mongeau (2016), posit that “no single, universally accepted definition of
persuasion exists”. He further infers from Miller’s definition that Persuasive
Communication is in essence an international behavior.
Practically,
when people intend to change the behavior of other people or other people’s
perspective, they resort to persuasive communication which could either be
sincere or insincere. Politicians use Persuasive Communication to buy votes,
marketers employ persuasive communication to influence customers’ decision and
behavior. Persuasive communication is equated to power. This buttresses why it
is a vital tool in times of crises or other emergencies. People’s reaction
could be shaped using persuasive communication, emotions could be tailored
using this same tool and the list is endless. Persuasive communication seeks to
influence the attitude, reactions or even the disposition of the target
audience. It is in fact a push-button in the hands of a veritable leadership.
Examining
the effects of persuasive communication, Miller (1980) views the effects from
three perspectives; response shaping, response re-enforcing and response
changing. Simply put, the end result of persuasive communication is to shape,
re-enforce and more importantly change the response of the recipients bearing
in mind that communication has three basic components; the initiator, the
message and the recipients. In a crisis situation like the pandemic (COVID-19),
persuasive communication becomes a roller-coaster lending itself to different
authorities who aim at imploring their subjects to flatten the curve of the
COVID-19. Political and religious leaders are not left out as they dish out
various campaigns to the people in containing the ravaging pandemic.
The goal
of all these persuasive attempts is to influence target audience’s attitude and
reaction with their choice of language. President Buhari’s addresses of March
29, and April 27, 2020 respectively are good examples of speeches embellished
in persuasive words in an attempt to influence the people’s behavior. In the
same vein, the Lagos State Governor, Mr Babajide Sanwoolu continuously
addressed the people of Lagos using persuasive language. Taking further steps,
the Lagos State government sponsored a regular public campaign given by the
Chief Imam and CAN president to attune the recipients to the guidelines of the
public health professionals. All these are instances of application of
persuasive communication to influence the attitude, reactions and responses of
the people to a given situation, circumstance or event. To substantiate this
fact, some excerpts from speeches given by named actors are rendered thus:
…To date,
we have introduced healthcare measures, border security, fiscal and monetary
policies in our response. We shall continue to do so as the situation unfolds.
Some of these measures will surely cause major inconveniences to many citizens.
But these are sacrifices we should all be willing and ready to make for the
greater good of our country… (Buhari, March 29, 2020).
…In Kano,
and indeed many other states that are recording new cases (of COVID-19),
preliminary findings show that such cases are mostly from interstate travel and
emerging community transmission. Drawing from these, I implore all Nigerians to
continue to adhere strictly to the advisories published by the Presidential
Task Force and the Nigeria Centre for Disease Control. (Buhari, April 27,
2020).
I am
using this opportunity to encourage the private sector to take similar steps,
to ensure that as many people as possible are able to stay at home for the
foreseeable future. All traditional rulers should instruct all of their
subjects and sensitize them on the need to avoid all traditional ceremonies and
gatherings at this time. (Sanwoolu, March 22. 2020).
My dear
brothers and sisters in Islam, I greet you in the name of Allah, we are all
aware of the current COVID-19 Pandemic and how it is killing people all over
the world. One of the major ways to prevent the spread is to observe social
distancing, this is to maintain a distance of 5feets or 1metre between you and
every other person. Therefore, observe your salat at home and
stay safe. We must support the effort of Lagos State Government as it battles
to contain the spread of the disease, and protect us and our families from
death. Take responsibility…(Abou-Nolla, daily broadcast during COVID-19).
Finally,
in relation to the above theory, Altikriti (2016) refers to Aristotle’s work
where the latter established a link between communication and persuasion in
three segments which are: (a) appeal by reason; (b) appeal by ethics; and (c)
emotional (aesthetical) appeal. Aristotle goes further to divide elements of
rhetoric as applicable to persuasion as;
i. Ethos
which is persuasion through personality and stance
ii. Pathos
which is persuasion through the arousal of emotion
iii. Logos which refers to persuasion through reasoning.
These
elements determine when and how persuasion becomes effective as well as who
applies what at any particular point in time. Ethos for instance will reveal
that religious leaders can easily persuade the people due to integrity attached
to their personalities by their congregation. Equally, government officials may
arouse the emotion of the populace with possible consequences of a particular
situation. However, the reality as experienced in the Covid-19 pandemic shows
that required elements of persuasive communication from the government were
missing as anticipated. Certain incentives that could motivate the people to
comply with given directives were not provided as expected. Hence, people were
psychologically resolved to be recalcitrant to government instructions.
Islamic
Precept and the General Well-Being of the Universe
Islam has
its origin from the word ‘salima’ which means among other things, peace,
purity, submission and obedience (Hammuda, 1999: 7). In the religious sense,
the word Islam means submission to the will of Allah in other to have peaceful
living both inwardly and outwardly with others around. It is established that
the etymological and the religious meanings of the word indicate achievement of
true peace and lasting purity. It is pertinent to note that peace is not just
the absence of war but the elimination of the grounds for strife or conflict and
resulting waste and corruption: (Fasad) they create, (Abu- nimer, 2001:686).
This stance is in tandem with the Qur’anic verse which states: “and do not
perpetrate mischief on the earth, after it has been set in order, and invoke
him with fear and hope “Surely, Allah’s mercy is (ever) near to the good-doers
“(Qur’an 7:56).
In
furtherance of the general disposition above, every aspect of Islam as a
religion is meant to achieve goodness and comfort be it matters of faith,
social contract or Jurisprudence. Hence, Islamic precepts are always
established to protect the interest of human folk in the worlds, (present life
and here after). With respect to this, next session of this work presents some
fundamental sources of Islamic precepts such as (i) pillars of Islam (ii)
dynamics of Shari’ah (iii) maqasidu al-Shari’ah .
(i) Pillars
of Islam:
Islam
is generally built on five fundamental pillars which are the basis on which an
individual is regarded as a Muslim. Islamic teachings emanate from them and
result to them. The first of these pillars is Iman which means
faith. Iman means ‘to believe and be convinced beyond the
least level of doubt, (Mawdudi 1998:19). It is this firm faith that makes an
individual a Muslim who unconditionally accepts all injunctions of God whom is
believed. Other articles of faith are belief in Angels, Books, Messengers, Last
Day and Destiny. The faith that is established in all the above among which are
unseen makes it convenient to accept the teachings emanating from those
phenomena. Iman which is faith is also known as ‘aqῑdah (creed)
and by this it is undoubtedly understood as a set of knowledge that one can
only take from revelation without any form of reservation. The Qur’an
establishes articles of faith in various verses such as Q2: 177, Q2: 285,
Q23:115-116 among others.
The
second pillar of Islam is salᾱt (prayer). Salᾱt is the most fundamental and the most important of all
obligations in Islam. It is the practical demonstration of faith in Allah and
other unseen articles. Salᾱt is established five times daily as an obligation no matter one’s
situation. In fact, it is required in times of fear at war front and when one
is sick. However, in those unusual situations there is a relief of mode of
observance depending on the prevailing condition at the material time. Anyone
who disbelieves in obligation of salᾱt is not regarded as a Muslim. The Qur’ᾱn repeatedly states the
obligatory status of salᾱt in verses such as: Q2:43, Q4:103, Q20:4, Q2:238,
Q29:45andQ23:1-2.to mention just a few.
The third
pillar of Islam is zakᾱt which is translated as obligatory alms. It is an annual
obligation in which a Muslim who possesses a certain amount of wealth is
required to give out a certain portion to those who are entitled to it (Sarumi,
2008:137). Zakᾱt is a
responsibility towards the needy in the society and obligation in obedience to
Allah. Zakᾱt trains
the soul in the act of generosity which makes it easy to willingly help the
vulnerable during emergency situation like that of COVID 19 pandemic. Ashafa
(2016) noted that zakᾱt is a relief for the prospective beneficiary who does not have
the burden of debt repayment when given the alms. The Qur’an emphasizes the
obligatory status when Prophet Muhammad was commanded to take alms from the
rich for purification of their wealth, (Q9:103). Summarily zakᾱt is
meant to redistribute wealth and guarantees succor for every member of the
society.
The
fourth pillar which is sawm (fasting) which is a spiritual
duty that affords every conscious Muslim the opportunity of feeling hunger,
thirsty and bodily enjoyment in order to exercise restraint and perseverance.
The motif of fasting as defined by Allah is to attain piety which in turns
build spirit of love and selflessness (Q2:183). It is important to point out
that as obligatory as fasting in its fundamental status, certain individuals
are exempted either temporarily or permanently depending on conditions and
perpetuity of their excuses. (Q2:184)
The fifth
and the final pillar of Islam is the hajj or pilgrimage to Makkah. To perform
hajj is obligatory only once in a life time. Financial and physical ability is
a pre requisite for this obligation. Converging in Makkah is a unique feature
and a sign of universal brotherhood established by teaching of Islam. Peace is
a constant feature that is well pronounced by the observance of hajj rites.
Hammudah (1999:97) affirms that:
In the
course of hajj, peace is the dominant theme; peace with God and one’s soul,
peace with one another and animals, peace with birds and even with insects. To
disturb the peace of any one or any creatures in any way is strictly
prohibited.
In a nut
shell, pillars of Islam are the basic requirements to enter the fold of Islam.
These pillars are however established to strengthen the understanding of every
Muslim on the general teachings of Islam. Faith establishes loyalty, salᾱt teaches
good character, discipline and punctuality, zakᾱt enhances one’s spirit of
kindness. In fasting, a Muslim learns patience, perseverance and love while
hajj teaches unity of mankind, brotherhood and sacrifice.
ii. Dynamics
of Shari’ah
In Islam,
Allah is the law giver and as such His revelation (Al-Qur’ᾱn) is the
first source where law originates. In the Qur’ᾱn, every aspect of man’s
life is touched either in detailed or summarized for the prophet to render
further explanation. There are historical references in the Qur’ᾱn which
gave the opportunity to learn about previous generations on emerging matters.
Allah declares in the Qur’ᾱn that it contains information about all matters. (Q16:89). The
Qur’ᾱn best
suits the subject matter of law source in its encyclopedic nature. It contains
challenge to those who disbelieve in it, history of early prophets and their
people as well as predictions about the future, (Bilal Philip, 2005:101). In
its comprehensiveness, it covers topics of spirituality, moral system,
political, judicial and economic systems. (Hamidullah, 1981:223). From all
these, teachings are bound for guidance to unborn generations.
Next to
the Qur’ᾱn
is Sunnah of Prophet Muhammad as a source of law in Islam. In
this, the kindness and simplicity of the Prophet clearly demonstrate the
dynamism of the Shari’ah. Due to the physical human presence of the
Prophet and the authority accorded him by Allah, it was always possible for him
to respond to every matter and resolve all existing problems (Q53:3), in such
case, it was never impossible to answer any question. Premised on the Quranic
verse that says:” O you who believe fulfil (all) obligations (Q5:1), Shari’ah as
a whole, leaves no affair unaddressed either extant or emergent. The verse is
said to encapsulate matters of spiritual, social, political and commercial
realms (Noor, 1988:118). In addition to the authority granted the Prophet, he
subsequently approved that his Rightly Guided Companions applied their wisdom
and experience to interpret emerging issues more importantly after the seizure
of revelation. To this, Doi (1984) opines that: “…in cases where the Sunnah is
also silent as to the interpretation of Qur’anic verses, recourse may be had to
the way the Companions of the Prophet (Sahaba) had interpreted them”.
Apart
from the Qur’ᾱn
and Sunnah, teachings of Islam and of course legislation are made
from other secondary sources known as al-ijma’ and al-qiyas. Al-ijma’ refers
to the consensus of opinion of the sahabah (companions) of the
Prophet. It equally extends to agreement reached by learned Jurists on various
Islamic matters, (Doi, 1984:64). This level of legislation is evident from
Quranic verses as sanctioned by Allah- the utmost Legislator, (Q3:159, Q42:38).
Also, the Qur’ᾱn has
granted leave of making such effort and giving such obedience of loyalty when
it states: O you believers, obey Allah and obey the Messenger and those in
authority among you. If you should quarrel on anything refer it to Allah and
the Messenger” (Q4:59).
The
above clearly resolves and lays credence to the dynamics of Shari’ah as
being applicable in all ages to every issue. Equally, al-Qiyᾱs which
is analogical deduction simply indicates that logical conclusion could be
deduced from an existing case as applicable in the case of a novel matter. It
removes any possible rigidity that may appear as a barrier in matters of human
development. This legal principle was introduced to curb excessive thinking and
digression of the people on the Islamic legal point, (Doi, 1984:70). From the
foregoing discussion, the dynamics of Shari’ah is unambiguous
to the extent of its clarity. Islamic teachings are drawn from comprehensively
reliable sources to accommodate matters of divergent inclinations. More
importantly, Islam as a religion is primarily aimed at creating relief for its
adherents specifically and remove difficulty for humanity in general. To this,
the Qur’ᾱn says:
Allah wishes for you ease and He does not wish difficulty for you” (Q2:185).
Drawing from this, Islamic Jurists state that Allah has enacted with divine law
a variety of legal concessions, like the permission to breakfast and shorten
prayer while on a journey. The consumption of prohibited substances like pork,
alcohol etc, in cases of dire necessity was equally permitted, (Bilal Philips,
2006:15). It is generally understood that on the basis of this dynamism and
indisputable fundamental principle that Islamic laws are enacted.
iii. Maqᾱsidu
al-Shari’ah
Maqᾱsid is
the plural form of ‘maqsid’ which means purpose, objective,
principle, intent or goal (Ibn Ashur, 2006:1). Al-Shari’ah is
simply the Islamic law. Maqᾱsid of
the Islamic law are the objectives behind the Islamic rulings (Ibn Ashur,
2006:183). This is to imply that rules or teachings of Islam are premised on
certain underlying purposes and goals which determine their applications. As
such, Islam incorporates permanent features and mechanisms for adapting to
change. While its fundamentals, among them ‘aqῑdah (creed),
‘Ibᾱdah (worship),
and akhlᾱq (morality
and ethics), never change, their manifestations in secondary areas as
economics, business, and other worldly activities require flexibility and
development according to time and space, (Kamali, 1989:218). Auda (2008:8)
classifies purposes of the Islamic law into such dimensions as: levels of
necessity, scope of the rulings, scope of people included in purposes and level
of universality of the purposes. In relation to this context, level of
necessity is the paramount concern. This is further broken down into five basic
elements which are: (i) Hifz al-din: Protection of religion,
(ii) Hifz al-nafs: Protection of life, (iii) Hifz al-nasl:
Protection of lineage (family), (iv) Hifz al-‘aql: Protection of
Intellect and (v) Hifz al-Mal: Protection of wealth.
A brief
exposition of these necessities implies that one’s religion is protected
against attack and possible extinction. It is a basic provision in the Shari’ah to
ensure that irrespective of whatever emergency, religion is not to be
compromised. Despite this necessity, life must be protected at all cost, Allah
the law-Giver established that no soul is burdened with difficulty (Q2:285).
Equally, it is admitted that man is weak and is protected through lenient
legislation (Q4:28). Furthermore, the family must be protected as basic
necessity of the Shari’ah while the intellect in form of
knowledge and wealth are protected through provision of sustenance. In summary,
the central objective of Islamic law is basically to protect public good and
prevent harm from befalling individuals under strict adherence to the
injunctions of the creator.
Persuasive
Language in the Qur’an
In an
attempt to contain the COVID-19 pandemic, religious leaders particularly
Islamic scholars took to the media, persuading members of the public to abide
by the regulations of the constituted authority and health workers. In doing
this, carefully selected choice of words is used in order to make the required
impact. This is not unconnected to the Qur’anic method of using persuasive
language to appeal to the readers. The Qur’an is no doubt replete with
instances of persuasive language in order to evoke actions from the readers as
well as influence their behaviours. This, is in addition to the rhetorical
ethos of integrity naturally embedded in the conducts of religious leaders.
A
prominent element of persuasion that is grandly used in the Qur’an is the
rhetorical question as a literary condiment that provokes thought and evokes
emotion, the rhetorical question is used in many Qur’anic verses. Chapter 55 of
the holy Qur’an for instance, contains not just rhetorical questions but also
repetition as a form of persuasive element. The rhetorical question “then which
of the blessing of your lord will you deny?” is repeated thirty-one (31) times:
each case constituting a verse. The seventy- eight (78) verse chapter contains
a repetition of the same rhetorical question 31 times. The essence of this is
to provoke thought and draw attention to the object of discourse which is
‘faith’. This is indeed an extra ordinary persuasive communication. Also, in
Qur’ᾱn chapter
2 verse 44, and Q36:77 among others. Rhetorical question is used to have the
effect of persuasion on the reader.
Another
prominent element employed in the Qur’ᾱn is the metaphor. In Q6:32, Allah refers to life as nothing thus:
“And this world is naught but a play and an idle sport….” Similarly, samples of
catch-phrases appear in the Qur’ᾱn as a form of persuasion and attention- drawer in order to appeal
to the reasoning of the reader. Examples of such phrases include: “O you who
believe, “O you who disbelieve”, “O mankind,” “O Son of Adam”. This is similar
to expression like “Fellow Nigerians” as contained in the addresses and
speeches of some Nigerian leaders. It could be drawn from the above, that
persuasive language is a potent tool for influencing the emotion and response
of the recipients since divine source also uses it.
Islamic
Teachings in Containing Pandemic
Islam as
a global and comprehensive religion has no limitation in its teachings. It
contains both rigid and flexible spheres to address every endeavor of humankind
and other creatures. It equally promotes scholarship in terms of knowledge and
intellectualism to be able to respond to emergencies. The fact that different
Prophets and Messengers of Allah came at different times and ages strengthens
the wideness and depth of scope covered by Islam. As such, longer time comes
with wide range of experience. As regards the current COVID- 19 and any other
similar pandemic, precedence exists to lay bare on the teachings of Islam. Dols
(1974) wrote that:
…the
history of the plague epidemics through the Umayyad period has been
reconstructed. These epidemics provoked medical and religio-legal explanations
and prescriptions, which have strongly influenced the attitudes and behavior of
the Muslim community towards the disease. Beside the death of important men by
plague, it is suggested that the endemic nature of plague during the early
Islamic Empire may have significantly retarded population growth and
debilitated Muslim society in Syria and Iraq during the Umayyad period.
The
extract above reveals certain knowledge to buttress the need to get concerted
effort in place to curtail the spread of pandemic in general and COVID- 19 in
particular, and more importantly to deplore Islamic teachings in the attempt.
One, it unveils the consciousness of not taking only medical response but
religious approach. Two, it reveals that the behaviours of the Muslims were
modified by the plague, hence the current experience as it affects religious
circle is not new. Three, it uncovers that there was dire consequences in the
fatality rate of eminent persons which should not be allowed to re-occur in the
present experience. Moving forward therefore, some of the related Islamic
teachings in containing the spread of pandemic are as follow:
i. The
Teaching of Secluding/Distancing the Sick (If Contagious)
Islam
cares for the sick and teaches the Muslims to show such concern in large scale.
One of the basic rights of Muslims to others is to visit when the other is
sick. The Prophet commanded this and equally cautioned that negligence or
carefree attitude to the sick attracts rebuke during accountability. However,
the value placed on life and humanity is greater to the extent that a sick with
contagious disease is secluded or quarantined to prevent others from
contracting the ailment. In the legal precepts of Islam, effect of the large
number of people to be infected by a single sick person will be overwhelming on
the Ummah (community). For this reason, the Prophet said: “If
you hear of a plague in a land, do not go into it. If it happens in the land
you are, then do not go out of it” (Bukhari, Hadith: 5396). The wisdom in the
Prophetic statement “…. Do not go out of it” is to prevent the spread of such
epidemic which might have been contracted by those in the land. In furtherance
of this protective maxim, the Prophet equally stated that “do not quarantine
the healthy with the sick (infected)” (Bukhari, Hadith: 5707). It could be
safely deduced that the principles of quarantine and social distancing are in
agreement with the teachings of Islam as established by the shari’ah. It was
once practically demonstrated by Prophet Muhammad in a narration:
Prophet
Muhammad was once visited by the Thaqif tribe who wanted to pledge allegiance
to him, with one of its members infected by a contagious disease. To avoid
shaking hands with the infected individual, the Prophet sent a messenger to him
and without shaking hands of the infected person (as the norm was) he told the
messenger to convey that he said: “We have received your pledge of allegiance,
do return to your place.” (Muslim, Hadith: 2231).
Equally,
this teaching subsumes the suspension of congregational prayer in mosques as
directed by the government to prevent the spread of COVID- 19. Suspension of
congregation either in mosque or elsewhere is rational as long as it is meant
to protect lives.
ii. Constant cleanliness, Purification and Washing of
Hands
Another
teaching of Islam that is related to prevention of disease and spread of same
is cleanliness and constant washing of hands. Islam is a religion of
cleanliness and purification. It is a pre-requisite for basic worship in Islam
to wash certain parts of the body with or without the presence of diseases.
Al-Qaradawi (2004) states:
The
Prophet (S.A.W.) placed a great emphasis on keeping the body, clothing, houses,
and streets clean, and he laid special stress on cleaning the teeth, hands, and
hair. This emphasis on cleanliness is not to be wondered at in a religion which
makes cleanliness the key to its principle form of worship, salat…
To
accentuate the importance of cleanliness to the general well-being of man,
Muhammad et.al. (2019) declare that “Prophetic tradition is one of the best
sustainable customs in cleanliness to be practised.” As the basis of shari’ah,
the Qur’ᾱn
commands constant washing of hand in Q5:6 and washing of the entire body before
approaching salᾱt in
Q4:43. The replete of salᾱt in
daily activities suggest that persistent washing of hands is peculiar to Islam.
With particular reference to COVID-19, washing of hands with soap for at least
20minutes as recommended is equally applauded. To prevent and evade contact
with germs, the Prophet recommends that when dog comes in contact with the
plates it has to be washed for seven times which must include washing with sand
to effectively deactivate the germs. In the current pandemic experience,
washing of hands has been emphasized to prevent touching the eyes, nose and
mouth with infected hands unknowingly. This has been an established in the Sunnah (practice
of the prophet) that he washes his hands before eating. It was narrated that:
The Messenger of Allah, peace and blessings be upon him, if he wanted to eat or
drink, he would first wash his hands and then eat or drink. (Sunan al-Nasai:
258). Washing of hands therefore, should not be regarded as a burden but an
Islamic teaching that is genuinely meant to prevent us from contracting disease
especially in a pandemic situation.
iii. Seeking Protection Against Diseases and Epidemic
One of
the known teachings of Islam is supplication in general and seeking protection
against diseases in particular. It is a general religious practice to pray for
desires and seek protection against undesirables. Prayer becomes a teaching in
Islam since it is a directive from Allah to pray in demonstrating ones weakness
and humility before Him. Equally, prayer is one of the measures to show ones
faith in Allah because He promised to grant request of His servants. Some of
the injunctions on prayer are: “And Your Lord said: Invoke Me, (i.e. believe in
My oneness and ask Me for anything) I will respond to your (invocation).”
(Q40:60). ‘And when My slaves ask You (O Muhammad) concerning Me, then (answer
them), I am indeed near, I respond to the invocations of the supplicant when he
calls on Me… (Q2:186). “And (all) the Most Beautiful Names belong to Allah, so
call on Him by them, and leave the company of those who belie or deny His
Names” (Q7: 180).
In
addition to the various control measures normally put in place by the Prophet
to prevent spread of diseases, he usually supplicates in seeking protection
against epidemics in numerous narrations. This shows how firm in faith the
Prophet was in efficacy of prayer. Some of his popular invocations against
diseases and plague are:
اللهم
انئ اعوذ بك من البرص والجنون والجذام ومن سيء الاسقام
“O Allah,
I seek refuge in You from leprosy, madness, communicable disease, and evil
diseases” (Abu Dawud, Hadith: 1554).
اللهم
رب الناس اذهب الباس اشفه وانت الشافى لا شفاء الا شفاؤك شفاء لا يغادر سقما
O Allah,
Lord of all humans, take away the affliction and grant healing. For You are the
Healer, there is no heal but Yours, grant us a cure that leaves no trace of
sickness” (Ibn Hibban, Hadith:6061)
بسم
الله الذى لا يضر مع اسمه شيء في الارض ولا في السماء وهو السميع العليم
“In the
name of Allah, Who with His Name nothing can cause harm in the earth nor in the
heavens, and He is the All-Hearing, the All-Knowing” (Abu Dawud, Hadith: 5088)
Discussion
of Findings
Persuasion
is critical to human society in achieving what would have otherwise been
difficult especially when multiple individuals of diverse orientations are
involved. Persuasion could elicit positive actions and could as well instigate
negative actions. This latter effect was found applicable to the case of Shaytan and
Prophet Adam as contained in the Qur’an (Q7: 20-21). In the light of the above,
this study unveiled that persuasion is a powerful tool that has been utilized
to shape behavior of people in all ages till the contemporary time. In
consequence of this fact, persuasion was adopted by the political and religious
leaders in Nigeria during the period of COVID-19 in order to shape people’s
behavior towards containing the spread of the pandemic. This was evident in the
various broadcast embarked upon by President Muhammadu Buhari and state
governors like Babajide Sanwoolu examples of which have been cited in the
foregoing analysis.
It was
equally found that persuasive messages contained in speeches of the President,
governors and religious leaders aided positive responses demonstrated by the
citizens during the COVID-19 era in Nigeria. Similarly, it was found that
various guidelines issued to contain the spread of the pandemic were largely in
agreement with the teachings of Islam and were re-echoed by Islamic scholars in
collaboration with the government to solve societal problem of mutual concern.
Such coincidence aided positive responses from the people who have much respect
for Islamic scholars due to their perceived integrity. More so, the study
affirmed that persuasion is a familiar tool used by the Qur’an to convey
various injunctions to specific audience.
Conclusion
and Recommendations
COVID-19
is the novel Coronavirus that was first noticed in China late 2019 and spread
around the world within a short period of time. No certified cure is discovered
yet despite efforts by scientists across the globe to develop vaccine to combat
the pandemic. The kernel of this paper is on the appraisal of the effectiveness
of persuasive communication and Islamic teachings in the containment of the
Pandemic. The Pandemic compelled the authority in Nigeria to impose lockdown at
a point in time in compliance with global practice. The work is premised on
Source Credibility Theory. The theory establishes a nexus between
communicator’s integrity and the receiver’s response tendency. It further
explores the fundamental tools of the Islamic Jurisprudence which establishes
the basis of religious ethos. The dynamism of Islamic religion as expounded in
the foregoing argument enables Islam to respond to emergencies as found in the
similitude of the Pandemic. As such, the maqᾱsid (goals)
of Islam include preservation of religion, lives and wealth among others. Such
objectives compel religious leaders of Islamic faith to play significant role
in communicating religious teachings in periods of pandemic.
From the
background earlier established, the work further demonstrated that such
elements of rhetoric like ethos, pathos and logos have strengthened the
government and religious leaders at different times to convince the populace in
complying with Covid-19 precautions. The ethos of the religious leaders however
places them at advantage in most cases thereby making people listen to them
often. Consequent upon this fact, Islamic teachings that should be imbibed
constantly to prevent the spread of pandemic include distancing the infected
individuals and their locations, adherence to general cleanliness and washing
of hands as well as supplication against infections. Consequently, the work
recommends that government should collaborate with religious leaders for
enlightenment of the citizenry through persuasive communication. This will fill
the vacuum being created by lack of communication notable at the grassroots as
evident in the case of Covid-19.
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