Jurnal Studi Islam dan Kemuhammadiyahan (JASIKA)

Volume 4, Issue 1, 2024: 95-109

E-ISSN: 2808-8085
https://jasika.umy.ac.id/index.php/jasika

Concept of Resilience in Islamic Perspective

Fauzi Rochman1, Wahyu Budi Nugroho2, Sulistiono Shalladdin Albany3,

Hanif Ikhsani4, Sukiman5, Ikhsan Hakim6, Suryahadi Yulia Rachman7

1
Psikologi Pendidikan Islam, Doktoral Psikologi Pendidikan Islam, Universitas Muhammadiyah Yogyakarta,
Indonesia
2
Lembaga Riset dan Inovasi, Universitas Muhammadiyah Yogyakarta, Indonesia
3
Pendidikan Agama Islam, Fakultas Agama Islam, Universitas Muhammadiyah Klaten, Indoensia
4
Ilmu Tarbiyah dan Keguruan, Doktoral Pendidikan Agama Islam, Universitas Islam Negeri Sunan Kalijaga,
Indonesia
5
Ilmu Tarbiyah dan Keguruan, Doktoral Pendidikan Agama Islam, Universitas Islam Negeri Sunan Kalijaga,
Indonesia
6
Sains Komunikasi, Universitas Saintek Muhammadiyah, Indonesia
7
Lembaga Riset dan Inovasi, Universitas Muhammadiyah Yogyakarta, Indonesia
Email korespondensi: fauzi.rochman.psc20@mail.umy.ac.id,

DOI: https://doi.org/10.18196/jasika.v4i1.118
Submitted: 13-03-2024; Reviewed: 24-04-2024; Revised: 25-04-2024; Accepted: 26-04-2024

Abstract
The examination of resilience within the framework of positive psychology is constrained in its
ability to elucidate the experiences of individuals residing in a social and religious milieu. The
literature evaluation has not extensively examined resilience from an Islamic perspective. The
objective of this study is to examine the concept of resilience from an Islamic standpoint by
conducting a comprehensive analysis of relevant material published between 2010 and 2022,
both at the national and international levels. The research methodology employed is qualitative,
utilizing descriptive analysis. The approach adopted for this study is a literature review or library
study. The data is sourced from the Google Scholar database by utilizing specific keywords and
exclusion criteria. The process of analyzing data was conducted through the use of content
analysis. The research yielded a total of 30 articles in the initial stage. After a screening process,
16 articles that did not fulfill the criteria were eliminated, leaving 4 articles for the subsequent
content analysis stage. Content analysis reveals that resilience, from an Islamic standpoint,
refers to an individual's capacity and fortitude to endure and adapt in the face of adversity,
enabling them to overcome the challenges and maintain patience and submission to Allah.
Resilience, from an Islamic standpoint, encompasses various elements such as adaptability, the
capacity to acquire knowledge from experiences, a positive outlook and belief in one's own
abilities, the ability to restrain cravings, empathy, and being trustworthy and responsible.
Keywords: Resilience; Islamic Perspective; Al-Qur'an; Hadith

1. Introduction
The notion of resilience was initially introduced by Block in Klohnen
(1996) through the phrase ego resilience, which refers to an individual's capacity
to adapt effectively in the presence of internal or external stresses1. Resilience

1
Eva C. Klohnen, “Conceptual Analysis and Measurement of the Construct of Ego-Resiliency,” Journal of
Personality and Social Psychology 70, no. 5 (1996): 1067–79, https://doi.org/10.1037/0022-
3514.70.5.1067.

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is a psychological concept introduced by researchers that analyze human

behavior2. It is utilized to assess an individual's capacity to endure, flourish, and
subsequently bounce back from challenging circumstances. Resilience notions
encompass a range of elements and circumstances, many of which involve
challenging occurrences, but with varying terminology.
Reivich and Shatte define resilience as an individual's aptitude or
capability to effectively and constructively handle hardship or trauma3.
Resilience is a crucial concept as it necessitates the ability to adapt and endure
in order to overcome personal challenges. Individuals facing challenges can be
divided into two categories: those who exhibit resilience and those who lack the
strength to overcome them. Furthermore, the latter group may resort to
committing grave transgressions due to their perceived inability to find a
solution. Destructive aggressiveness is a manifestation of abnormal conduct
that reflects the deterioration of mental faculties in individuals, taking various
forms4.
Aulia argues that the modern approach to studying resilience has
limitations as it does not align with social and cultural contexts. For instance,
there are individuals who struggle to adapt to their surroundings, leading to a
lack of accountability5. This is particularly evident among the people in
Indonesia. Therefore, it is imperative to explore resilience from an Islamic
standpoint. Islamic psychology is derived from Islamic texts and teachings,
including the Quran and Hadith. The Qur'an is a scientific discipline that is widely
acknowledged for its veracity and extraordinary phenomena6. The Qur'an was
bestowed to the Prophet Muhammad SAW as a divine manual to steer humanity
towards the righteous path. The unique characteristic of the Al-Qur'an lies in its
ability to address many challenges encountered by individuals, encompassing
mental, physical, social, economic, and political issues7. The study of resilience
in Islam is derived from the examination of the Quran and Hadith.
Islamic psychology research on the construct of resilience is anticipated
to provide a pertinent solution for religious societies. The advancement and
evolution of society has also facilitated the growth of literature in the field of
Islamic psychology worldwide8. Psychological studies acknowledge
Behaviorism and reject Freudianism, James's religious experience, neo-
Freudian theories, Maslow's humanistic psychology, and Frankl's logotherapy.

2
L McCubbin, “Challenges to the Definition of Resilience [Paper Presentation],” in 109th Annual Meeting of
the American Psychological Association, San Francisco, CA, United States. Https://Files. Eric. Ed.
Gov/Fulltext/ED458498. Pdf, 2001.
3
Karen Reivich and Andrew Shatte, The Resilience Factor: 7 Essential Skills for Overcoming Life’s Inevitable
Obstacles. (Broadway books, 2002).
4
Evita Yuliatul Wahidah, “Resiliensi Perspektif Al Quran,” Jurnal Islam Nusantara 2, no. 1 (2020): 105–20.
5
Afifah Restu Aulia and Karimulloh Karimulloh, “Faktor-Faktor Resiliensi Dalam Perspektif Hadits: Studi
Literatur,” Al-Qalb: Jurnal Psikologi Islam 12, no. 2 (2021): 194–208.
6
Muhammad Asrun and Annisaa Miranty Nurendra, “Meningkatkan Resiliensi Masyarakat Yang Terkena PHK
Di Masa Pandemi Dengan Perspektif Psikologi Islam,” Motiva: Jurnal Psikologi 4, no. 1 (2021): 32–41.
7
Syaikh Manna Al-Qaththan, Pengantar Studi Ilmu Al-Qur’an (Pustaka Al-Kautsar, 2018).
8
Yandi Hafizallah and Sadam Husin, “PSIKOLOGI ISLAM: Sejarah, Tokoh, Dan Masa Depan,” Psychosophia:
Journal of Psychology, Religion, and Humanity 1, no. 1 (2019): 1–19.

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Additionally, there are now globally recognized words such as "Qur'anic

Humanities". This word highlights the existence of three types of knowledge:
qauliyah, kauniyah, and nafsiyah, rather than simply two. The absence of
humanities in science results in the exclusion of art, philosophy, anthropology,
political science, and other related disciplines. This statement highlights the
importance of conducting research on "Islamic science" as a distinct intellectual
movement that is recognized as a novel paradigm within the field of science9.
This research aims to elucidate the notion of resilience from an Islamic
standpoint, drawing upon the teachings of the Al-Quran and Hadith, as well as
examining existing literature on the subject between 2010 and 2022.
This study is significant as it combines the notion of resilience with
Islamic spiritual ideals, a topic that has not been extensively explored in other
scholarly works. In the face of growing difficulties in contemporary society, it is
becoming more and more important to comprehend the role of religion in
fostering resilience. This is particularly significant in Indonesia, where the
Muslim faith is predominant among the population.
This research provides a unique contribution by conducting a
comprehensive analysis of resilience literature from 2010 to 2022. It offers
updated information and focuses specifically on the practical application of
resilience in the daily lives of Indonesian people, an area that has received
limited attention in previous studies. Additionally, this research takes an
interdisciplinary approach by integrating psychological and spiritual aspects,
thus offering a more holistic perspective. Therefore, it is anticipated that this
study will provide a substantial contribution to the comprehension and
implementation of the resilience idea from an Islamic standpoint within a
contemporary framework.

2. Method
This research method employs a qualitative approach, utilizing a library
search strategy to gather information from various sources such as books,
articles, and other literature-based study materials. Mantra defines qualitative
research as the process of generating information and descriptive data from
the text being analyzed10. The research employed a descriptive analysis
approach to elucidate the Islamic perspective on resilience by providing a
detailed description of the concept. The research utilizes secondary data
derived from literature and books as the primary data source. Meanwhile, data
gathering procedures involve the utilization of documentation and observation
methods, namely by looking for relevant documents and assessing the
appropriateness of the content in the literature material. The observation
period was from 2010 to 2022, and the Google Scholar database was utilized to
conduct the search. The keywords employed were "Resilience," "Islamic
Perspective," "Al-Quran," and "Hadith." Next, gather the relevant literature and
compile it into a concise summary table. The data was analyzed using content

9
Islam Sebagai Ilmu Kuntowijoyo, “Epistemologi,” Metodologi Dan Etika, Yogyakarta: Tiara Wacana, 2006.
10
Ida Bagus Mantra, Filsafat Penelitian & Metode Penelitian Sosial (Yogyakarta: Pustaka Pelajar, 2004).

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analysis. Content analysis is conducted in order to extract the scientific

information included within data11. Subsequently, the author compiles the data
from the research findings into a concise table for the chosen literature.

Database

Identification after getting

examined for similarity
check/plagiarism

References excluded based on title

Screening for abstract
and abstract

Full text that can be accessed Full text of excluded article

Research included in
qualitative synthesis

Figure 1. Flowchart for the steps of the research

3. Results and Discussion

Through a comprehensive literature search utilizing the specified
keywords ["Resilience" "Islamic Perspective" "Al-Quran" "Hadith"], conducted
between 2010 and 2022, a total of 30 publications were identified.
Subsequently, a thorough examination was conducted on duplicate articles,
resulting in the identification of 7 identical articles. Therefore, there were a total
of 21 items that proceeded to the exclusion stage. After doing an abstract
screening, it was determined that there were a total of 4 papers that were
pertinent to the topic under investigation. Subsequently, full-texts were
eliminated based on the specified criteria: The study encompassed both
correlational research and experimental investigations. It also considered
various types of papers, such as case reports, books, reviews, comments,
practice guidelines, conference abstracts, and dissertations. Additionally, the
study excluded arguments derived from the Quran and/or hadith. A total of 6

11
Noeng Muhadjir, “Metodologi Penelitian Kualitatif,” 1996.

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papers were removed from the analysis. These included of 4 articles that
featured empirical investigations with experimental designs, 1 article that
presented a case report, and 1 article that either lacked arguments from the
Quran or hadith. The subsequent articles have been examined for their content:

Table 1. Included article

No Author Results of the research Content Extraction of
(year), Title Data from
Studies in Islam
1 Hasan Surah Yusuf teaches that • Resilience • The factors
(2022), resilience is generally and its that shape
Ajaran based on three forming resilience
resiliensi components. Such as piety factors in are studied
dalam Al- (I have), patience (I am) and Surah Yusuf in: Al Quran
Quran iḥsān (I can). The aspects of • Aspects of Surah Yusuf
Surat resilience in Surah Yusuf resilience in verses 8, 12,
Yusuf that can be applied during Surah Yusuf 18, 83, 84,
untuk the COVID-19 period in and its 86, 87, 98
menghada Indonesia are patience, implementat • The aspect
pi Pandemi gratitude, trust, optimism, ion during of resilience
Covid-1912 innovation and solutions, the Covid-19 is studied in
independence, reputation, pandemic QS Yusuf
empathy and benefit, trust verses 18,
and professionalism, and 23, 31, 32,
prayer, as well as the 37-40, 55,
teaching of resilience. 67, 83, 87,
91-92, 99,
101
2 Wadiah The uniqueness of • Factors that • The concept
(2018), resilience in the create of resilience
Resiliensi perspective of the Holy resilience in general QS
perspektif Quran is having patience • Components Al-Baqarah
Al-Quran13 and fortitude, having an of resilience verse 214
attitude of persistence and • Resilience
• Formation
never giving up, liking to component
and
share, and fighting for QS Al
developmen
jihad. Resilience can be Baqarah
t of
divided into three levels verses 155-
resilience
156

12
Moh. Abdul Kholiq Hasan, “Ajaran Resiliensi Dalam Al-Qur’an Surat Yusuf Untuk Menghadapi Pandemi Covid-
19,” AL QUDS : Jurnal Studi Alquran Dan Hadis 6, no. 1 (2022): 23,
https://doi.org/10.29240/alquds.v6i1.3262.
13
Evita Yuliatul Wahidah, “Resiliensi Perspektif Al Quran,” Jurnal Islam Nusantara 2, no. 1 (2018): 105,
https://doi.org/10.33852/jurnalin.v2i1.73.

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No Author Results of the research Content Extraction of

(year), Title Data from
Studies in Islam
Based on the Islamic • Formation of • Formation of
personality structure, the resilient resilience QS
namely character Al-Baqarah
The lowest level, called • Methods of verse 286
quitters in the Western increasing • Resilient
perspective, can resilience character QS
correspond to angry Alam
personalities who tend to Nasyarah
pursue principles verses 1-8,
hedonism. The next level QS Ali Imran
that can be equated with verse 200,
the lawwamah personality HR Muslim,
and the highest level is the QS Yusuf
muthmainnah personality verse 87
if aligned with the western
perspective, it is called a
climber.
3 Fajariyah Efforts to build resilience • Definition • Resilience
(2021), involve several aspects, and aspects concept QS
Interpretas namely; of resilience Al-Baqarah
i ayat-ayat overcoming emotions, • The 155-156
resiliensi controlling desires, having significance • Emotional
dan positive expectations, of resilience regulation
signifikansi causality analysis, in social life; QS Al-A'rah
nya dalam empathy, self-confidence emotional verse 150,
kehidupan and positive achievement. regulation, Ali Imran
sosial14 Judging from the controlling verse 103,
interpretation of the desires, • Controlling
verses of the Holy Quran, optimism, desires QS
these aspects have self- Al-A'raf
important significance in confidence, verse 10
maintaining self-stability, achieving
• Optimism in
faith, relationship positivity/ta
QS Az-
integration and social king lessons
Zumar verse
harmonization. 53
• Self-efficacy
QS Ali Imran
verse 60

14
Lukman Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” in
ICONIS: International Conference on Islamic Studies, vol. 5, 2021, 273–86.

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No Author Results of the research Content Extraction of

(year), Title Data from
Studies in Islam
4 Nida Disabled situations often • Factors that • Factors
(2021), become a problem for shape forming
Kontribusi people parental resilience QS
Muhasaba her parents. However, if resilience Yusuf verse
h dalam parents are able to live it to towards 87, HR.
mengemba the fullest children with Muslim
ngkan disabilities • Muhasabah
This fortitude can be a
Resiliensi
form of their resilience. • Practice and
pada Orang muhasabah resilience
The resilience model
Tua Anak on resilience are
obtained is greatly helped
Berkebutu explained by
by the evaluation skills
han the
they use. There are
Khusus15 opinions/tho
important factors of
resilience in the practice of ughts of
self-evaluation in the form Muslim
of: the ability to regulate scientists,
emotions, the growth of namely Ibnu
optimism and tolerance, Qayyim Al-
the ability to control Jauziyah
impulses and analyze
problems, good self-
confidence and the ability
to draw lessons.
as an indication of aspects
of the problem solving
process.

The results of article extraction indicate that the study of resilience from
an Islamic perspective draws upon the Book of Allah, specifically the Al-Quran,
the sayings of the Prophet Hadith, and the ideas of Muslim scholars. The articles
cover various topics related to resilience, such as its definition, factors that
contribute to its formation, different aspects or components, how it is
developed, the characteristics of a resilient individual, methods for improving
resilience, the importance of resilience in social life, and the role of practicing
muhasabah in enhancing resilience. Moreover, the author conducted content
analysis based on the content, which will now be discussed:
3.1. Definition of Resilience in an Islamic Perspective

15
Fatma Laili Khoirun Nida, “Kontribusi Muhasabah Dalam Mengembangkan Resiliensi Pada Orang Tua Anak
Berkebutuhan Khusus,” Journal An-Nafs: Kajian Penelitian Psikologi 6, no. 2 (2021): 244–62,
https://doi.org/10.33367/psi.v6i2.1715.

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According to Wahidah, resilience refers to the capacity of people, groups,

or communities to mitigate the adverse impacts of unforeseen circumstances
and transform challenging living conditions into surmountable ones16. As Allah
SWT said, it signifies:
“For each one are successive [angels] before and behind him who protect
him by the decree of Allah. Indeed, Allah will not change the condition of a
people until they change what is in themselves. And when Allah intends for
a people ill, there is no repelling it. And there is not for them besides Him any
patron.” (QS. Ar-Ra‟d: 11).
Fajariyah asserts that resilience is the personal fortitude to confront and
overcome challenges in life17. This text will elucidate how the Quran safeguards
and assists humans in overcoming all challenges in life. It is crucial to
understand that the struggles, challenges, and hardships of life are
unavoidable. The test of life is the sunnatullah, where every occurrence in life
and the universe is the divine will of Allah SWT. However, there are certain
aspects that are beyond human agency, as humans are only capable of exerting
control over elements such as emotions and desires. Concerning this issue, Allah
states, which might be interpreted as:
“And We will surely test you with something of fear and hunger and a loss
of wealth and lives and fruits, but give good tidings to the patient, Who,
when disaster strikes them, say, "Indeed we belong to Allah, and indeed to
Him we will return." (Al-Baqarah: 155-156).
According to this explanation, the author concludes that resilience, as viewed
from an Islamic standpoint, is explored in QS. Ar-Ra'd: 11 and QS Al-Baqarah
155-156. Resilience is defined as the capacity of a person to endure and adapt
in the face of challenging circumstances, such as disasters or difficulties, while
maintaining patience and surrendering to God. Any Muslim who can endure all
challenges by submitting alone to Allah would undoubtedly enhance their faith
and devotion. The capacity to acclimate and conform to the surrounding
environment, social dynamics, and cultural circumstances underscores the
indispensability of resilience for individuals, particularly those who identify as
Muslims.
3.2. Aspects of Resilience in an Islamic Perspective
The literature reviewed discusses many dimensions of resilience, referred to as
"aspects," "components," and "forming factors," in four articles: Hasan (2022),
Wadiah (2018), Fajariyah (2021), and Nida (2021). The author subsequently
analyzes the findings of Nida (2021) to derive conclusions. All four observed
publications mentioned various characteristics or components that contribute
to resilience (Figure 2). Nevertheless, not all articles provide a comprehensive
explanation of each feature supported by the Al-Quran or Hadith arguments
that constitute the basis of the components established by the previous author.
Hasan (2022) and Nida (2021) do not comprehensively cover all aspects of
resilience. Instead, they focus on integrating the fundamental principles of each

16
Wahidah, “Resiliensi Perspektif Al Quran,” 2018.
17
Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” 2021.

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component. On the other hand, Wadiah's (2018) article discusses the

construction of resilience in the first two components, but fails to elaborate on
the basic principles outlined in the remaining constructions. In his 2022
research, Fajariah continuously discussed each aspect of resilience, supported
by verses from the Al-Quran.

Adaptability (QS: Al-

Patience, Gratitude, Baqarah, 83), Responsibility
Tawakal, Optimism, for one's own actions (QS:
Innovative & Solutive, Al-Mudatsir, 38), Emotion
Empathy & Forgiving, Regulation, Impulse Control,
Confident, Reputation, Optimism, Empathy,
Trustworthy & Professional, Analysis of the Causes of
Prayer Problems, Self-Efficacy,
Increasing Positive Aspects
• Hasan (2022)
• Wadiah (2018)

Emotion regulation (QS. Al

A'raf, 150 and QS Ali Imran, Self-confidence or self-
103), Control of desires (QS. efficacy, the ability to take
Al-A'raf, 10), Optimism lessons
(QS. Az-Zumar, 53), Self-
• Nida (2021)
efficacy (Ali -Imran, 60),
• Fajariyah (2021)

Figure 2. Aspects being discussed in the observed article

The four studies extensively explore aspects such as the capacity to adapt and
acquire knowledge.
a. Ability to adapt and learn lessons
Adaptability is demonstrated by an individual who possesses resilience in
the face of diverse adversity18. The teachings of Islam consistently promote
the cultivation of patience and fortitude as a means of developing resilience
in the face of life's challenges. Islam instructs on the notion of tests and
wisdom, highlighting the inherent limitations of individuals in facing trials
as a means to cultivate the strength and potential inside them. The
distinctiveness of individuals who possess resilience is exhibited through
their fortitude, which represents their inherent capacity. Hence, it is
imperative to engage in consistent practice with the objective of
assimilating into the inherent traits of humanity. The variation in people'
level of patience lies in how they are afforded the chance to cultivate their
capacity for patience during their life journey. Resilience does not manifest
instantaneously in an individual, as it encompasses multiple facets. It
requires both power and effort to transfer resilience from the social

18
Wahidah, “Resiliensi Perspektif Al Quran,” 2018.

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environment to individuals who are in need of it19. In addition, resilience or

fortitude can be acquired through training and practice, including self-
evaluation activities that align with the principles of Islamic religious beliefs.
Muhasabah plays a crucial role in the development of human potential.
Muhasabah can be defined as a luminous lamp that consistently illuminates
a very obscure pathway. By practicing muhasabah, a Muslim cultivates a
constant state of vigilance towards potential calamities and tragedies,
ensuring that their life's trajectory remains steadfast and unwavering.
Muhasabah, as a process of self-reflection, can foster the cultivation of
resilience skills in individuals. Causal analysis, akin to muhasabah, is a factor
that contributes to the development of resilience. The introspection step is
the essential component of causal analysis, which is also a fundamental
aspect of muhasabah activities. Ibn Qayyim al Jauziyyah presents the
fundamental idea of the attributes of muhasabah, which is the practice of
self-evaluation. Muhasabah involves a cognitive disposition that
consistently assesses, computes, and reflects upon one's experiences.
However, this prompts the question of whether there are parallels in these
elements, as the hallmarks of causal analysis in resilience are
indistinguishable. By cultivating the qualities of self-reflection and
introspection, one can effectively develop resilience and experience
favorable outcomes20.
b. Optimism and Self-Efficacy
The meaning of optimism can be derived from verses 83, 87, and 99 of QS
Yusuf, as explained by Hasan21. These three verses articulate Jacob's
aspirations for the well-being of both himself and his sons. Prophet Ya'kub
did not succumb to despair or abandon his efforts in the face of challenging
conditions. Optimism is the most advantageous outlook for any
circumstances that arise. Instills the heart with fervor and contentment as
it anticipates something it deeply adores22. Individuals who consistently
maintain a positive mindset possess an inherent positive disposition. They
perceive events from a positive perspective rather than a negative one.
They believe that understanding can be gained from struggle, leading to
delight, and that ease can be found behind difficulty. This hopeful mindset
must be embraced by individuals who have faith in Allah.
The combination of unwavering faith, perpetual optimism, and unwavering
trust in Allah SWT can bring tranquility in conquering any adversity,
challenges, and tribulations. The sensation of despair will dissipate along
the course of encountering any and all present difficulties. The Qur'an
provides an explanation23.

19
Nida, “Kontribusi Muhasabah Dalam Mengembangkan Resiliensi Pada Orang Tua Anak Berkebutuhan
Khusus.”
20
Nida.
21
Hasan, “Ajaran Resiliensi Dalam Al-Qur’an Surat Yusuf Untuk Menghadapi Pandemi Covid-19.”
22
Barbara Resnick, L Gwyther, and Karen A Roberto, Resilience in Aging (Springer, 2011); Hasan, “Ajaran
Resiliensi Dalam Al-Qur’an Surat Yusuf Untuk Menghadapi Pandemi Covid-19.”
23
Wahidah, “Resiliensi Perspektif Al Quran,” 2018.

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“And he said, "O my sons, do not enter from one gate but enter from
different gates; and I cannot avail you against [the decree of] Allah
at all. The decision is only for Allah; upon Him I have relied, and upon
Him let those who would rely [indeed] rely." (QS. Yusuf: 87).

The aforementioned verses serve as a source of motivation to persevere

and exhibit self-assurance in conquering any obstacles in life, ultimately
leading to an improved existence. Despair, a spiritual ailment, hinders the
realization of human potential, even encompassing those who have lost
hope, including non-believers as well as Allah SWT. The challenges of life are
undeniably arduous. Consider them as steps that lead to the divine favor
and ultimate bliss of paradise, which Allah has pledged to bestow upon
people who have faith in Him. Inner strength can be cultivated via hope,
resilience, and prayer. Therefore, the Prophet Muhammad (SAW) stated that
Allah declared:
“Anyone who has done good deeds will have a tenfold reward for
him, maybe even more. And whoever commits a crime, the reward
for that crime is one-for-one, and may even be forgiven. And
whoever draws near to Me a span, I draw near to him a cubit. And
whoever draws near to Me a cubit, I will draw near to him a span. And
whoever comes to Me walking, I will run to him. And whoever meets
Me with an earthen vessel full of guilt, but he does not associate Me
with anything, I will surely meet him with the same amount of
forgiveness.” (HR Muslim).
Optimistic individuals remain resilient in the face of adversity and
consistently interpret failure in a positive and constructive manner.
Optimistic persons consistently perceive the events that occur to them as a
favorable progression. Hence, a positive mindset significantly contributes
to an individual's achievement. By following this approach, an individual can
fulfill his desires and ambitions. The Quran also instructs against
succumbing to pessimism, as exemplified in the following verse24:
“Say, "O My servants who have transgressed against themselves [by
sinning], do not despair of the mercy of Allah. Indeed, Allah forgives
all sins. Indeed, it is He who is the Forgiving, the Merciful." (Az-Zumar:
53)
Asy-Syaukani explains that this passage conveys the importance of
perseverance and offers encouragement through positive information. The
passage also indicates that individuals perpetually rely on God,
acknowledging His abundant grace as an act of obedience and reverence25.
c. Controlling Desire
One's ability to regulate the impulses that originate from within oneself.
Significant emotional fluctuations can arise from an individual's limited

24
Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” 2021.
25
L Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” ICONIS:
International Conference on … 2 (2021): 273–86.

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capacity to regulate their emotions. Impaired impulse control can

precipitate a lack of emotional regulation, leading to volatile conduct,
including aggressive impatience and similar manifestations. Undoubtedly,
this also has an impact on social interactions and engenders unfavorable
opinions among people in your vicinity26. Anger leads to heightened
physiological arousal in individuals. The Quran advises utilizing intense or
passionate emotions when confronting non-believers who attempt to
impede the spread of the Islamic faith. An illustration of this can be seen in
the story of Prophet Musa, who expressed his displeasure towards his
people for worshiping the golden calf idol as described in the Quran27.
“And when Moses returned to his people, angry and grieved, he
said, "How wretched is that by which you have replaced me after
[my departure]. Were you impatient over the matter of your Lord?"
And he threw down the tablets and seized his brother by [the hair
of] his head, pulling him toward him. [Aaron] said, "O son of my
mother, indeed the people oppressed me and were about to kill me,
so let not the enemies rejoice over me and do not place me among
the wrongdoing people." (Al-A’raf:150).
Individuals with limited capacity to regulate their desires may undergo rapid
and sometimes distressing fluctuations, potentially leading to the
activation of unpleasant emotions. Desire and longing are inherent human
traits. Each everyone possesses their own set of ideals and aspirations.
Human beings inhabit this place within the world and aspire for improved
circumstances, so propelling themselves to constantly push the boundaries
of their aspirations. Nevertheless, any aspiration or longing that is actively
pursued will always encounter numerous impediments28. The Quran
instructs its followers to demonstrate empathy towards individuals such as
family, neighbors, orphans, and those who are in need or experiencing
poverty.
“And when [other] relatives and orphans and the needy are
present at the [time of] division, then provide for them
[something] out of the estate and speak to them words of
appropriate kindness.” (An-Nisa: 8).
According to Islamic teachings, Allah SWT has instructed Muslims to create
a will when distributing inheritance, ensuring that it is allocated to relatives,
orphans, and individuals in need.
d. Empathy
Empathy is characterized by the ability to discern psychological cues and
feelings in others. This indicates an individual's aptitude for perceiving and
understanding the emotional requirements of others29. Empathy is a
valuable tool for navigating social connections by understanding and

26
(L Fajariyah, 2021; Wahidah, 2018)
27
Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” 2021.
28
Fajariyah.
29
Wahidah, “Resiliensi Perspektif Al Quran,” 2018.

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responding to the emotions and experiences of others. In addition, empathy

plays a crucial role in fostering social comprehension through constructive
efforts and behaviors aimed at reducing conflicts when addressing
challenges30. Consequently, those who are approaching the end of their
lives are urged to donate a portion of their money as charitable
contributions. This demonstrates a manifestation of empathy towards
marginalized demographics (orphans and the impoverished) with the aim of
fostering social cohesion. Empathy in a person leads to more consideration
of their attitudes, particularly when assessing the situation of others who
are in disagreement with them. Consequently, this enhances individuals'
resilience. Resilience in QS Yusuf can be characterized by the capacity to
persist, demonstrate tolerance, offer assistance to others, and take
responsibility by apologizing for one's mistakes. An illustration of this can
be seen in QS.12 (Yusuf) verses 58-59 and 91-92. Prophet Yusuf displayed
exemplary service and respect towards his brothers, despite the fact that
they had previously caused him harm. He sought their assistance during a
time of famine in his region. Prophet Yusuf exhibited magnanimity by
pardoning their errors and refraining from retaliating against their
transgressions31.
e. Trustworthy or Responsible
A reliable and accountable individual is someone who is conscious of their
obligations. Every individual who professes belief in Allah SWT is
accountable for their actions as stated in Qs. Al-Mudatsir verse 38. This
suggests that human beings are inherently social creatures that require the
presence of others32. Man is an autonomous being with the ability to act in
accordance with his own desires and wishes. However, alongside the
autonomy of choice, individuals must also possess the willingness to accept
the repercussions of their decisions and possess the capacity to
comprehend and acknowledge the constraints associated with each of their
actions. Resilient individuals consistently take responsibility for seeking
answers to their difficulties, striving to enhance oneself in order to exert
control over their circumstances, and fortifying their mental power to
confront unchangeable situations. Resilient youngsters possess clear
objectives that continually guide their lives, and they demonstrate diligent
and effective endeavors in their academic pursuits. They perceive life as a
sequence of obstacles that must be confronted and conquered. A resilient
individual refrains from engaging in undesirable conduct due to their ability
to discern and prioritize what is advantageous for them, while also
considering the potential implications of their actions33. This phenomenon
is seen in the capacity of individuals to successfully surmount all obstacles
and adjust to various circumstances. Every resilient individual possesses an

30
Fajariyah, “Interpretasi Ayat-Ayat Resiliensi Dan Signifikasinya Dalam Kehidupan Sosial,” 2021.
31
Hasan, “Ajaran Resiliensi Dalam Al-Qur’an Surat Yusuf Untuk Menghadapi Pandemi Covid-19.”
32
Wahidah, “Resiliensi Perspektif Al Quran,” 2018.
33
Wahidah.

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enhanced feeling of conscientiousness and accountability towards all

aspects of life.

4. Conclusion
The notion of resilience in an Islamic context is explored by examining
several articles that analyze positive psychology principles and compare them
to teachings found in the Al-Qur'an and Hadith. Resilience, as viewed through
an Islamic lens, is explored in QS. Ar-Ra'd: 11 and QS Al-Baqarah 155-156. It is
characterized as the capacity and fortitude of an individual to endure and adapt
in the midst of challenging circumstances, while maintaining patience and
surrendering to God, even in the face of disasters or hardships. Resilience in the
Quran is comprised of various elements, which include the capacity to adjust
and learn from the teachings of the QS. Al-Baqarah verse 83, a positive outlook
and belief in one's own abilities as mentioned in QS Yusuf verses 83, 87, 99, HR.
Muslim, and QS. Az-Zumar verse 53, the ability to control one's desires as stated
in QS Al-A'rah verse 150 and An-Nisa verse 8, and the quality of empathy.
References to verses 58-59 and 91-92 in Surah Yusuf, as well as verse 38 in
Surah Al Mudatsir, discuss the concepts of trust and responsibility.

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