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Prophetic Ethics and Moral Resilience: An Innovative Framework for

Navigating Contemporary Tribulations

Ahmed Mohammed Ahmed Al-Haddar, Nur Sakiinah binti Ab Aziz, Kasimah binti Kamaruddin, Tasnim binti

Abdul Rahman, Hussein Ali Abdullah Al-Thulaia

Universiti Sultan Zainal Abidin, Kuala Nerus, Terengganu (Malaysia)

DOI:

https://doi.org/10.47772/IJRISS.2025.903SEDU0752

Received: 18 November 2025; Accepted: 26 November 2025; Published: 23 December 2025

ABSTRACT

This study develops an innovative ethical framework for navigating contemporary tribulations by drawing upon

Prophetic traditions. It begins with an exploration of the concept of tribulation (*fitan*) through linguistic,

terminological, Qur’anic, and Prophetic perspectives, situating it within both classical Islamic thought and

modern challenges. The research then examines the role of ethics in shaping moral resilience, stability, and clarity

during times of crisis. Using inductive and analytical methodologies, the study systematically investigates

relevant Prophetic hadiths, the practices of the Companions in confronting tribulations, and insights from

classical and contemporary commentaries. By synthesizing these sources, the paper proposes a forward-looking

ethical paradigm rooted in Prophetic guidance that offers practical principles for managing crises, addressing

social and moral disorientation, and fostering resilience in Muslim societies today. This contribution enriches

the field of Islamic ethics and provides an innovative model for contemporary scholarship on religion, ethics,

and crisis management.

Keywords: Prophetic traditions, Islamic ethics, Tribulations (fitan), Moral resilienc, Crisis management,

Contemporary challenges.

INTRODUCTION

In Islam, Muslims are commanded to uphold good character in all circumstances, as moral integrity is the

foundation of a stable and just society. The Prophet Muhammad (peace be upon him) emphasized this when he

said: “And behave with people with good character” (At-Tirmidhi, 1975). The importance of ethical conduct

becomes even more pronounced during times of tribulation (fitan), when confusion spreads, justice is often lost,

and people are vulnerable to injustice and discord. In such times, the Prophetic tradition provides a moral

compass that guides Muslims towards patience, forbearance, fairness, and the avoidance of haste.

The Prophet (peace be upon him) stated: “A Muslim is one from whom other Muslims are safe from his tongue

and hand”(Al-Bukhari, 2001), underscoring the sanctity of life and the necessity of protecting others from harm.

The Qur’an affirms this value: “Whoever kills a soul not in retaliation for another soul or for corruption in the

land—it is as if he had slain mankind entirely” (Qur’an 5:32). Similarly, the Prophet (peace be upon him) warned

against aggression, saying: “Whoever carries weapons against us is not one of us” (Al-Bukhari, 2001). These

teachings highlight Islam’s insistence on safeguarding life, dignity, and security during crises.

Moreover, the Prophetic tradition stresses the ethical use of speech, warning that careless words can become a

source of destruction. The Prophet (peace be upon him) said: “Will anything but the harvests of their tongues

overthrow men in Hell on their faces?” (At-Tirmidhi, 1975). Thus, safeguarding one’s speech is part of the

ethical resilience that preserves society in turbulent times.

By integrating these Prophetic principles into a broader ethical framework, this study seeks to demonstrate how

Islamic ethics can nurture moral resilience and provide practical guidance for navigating contemporary

tribulations.

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The Linguistic Meaning of Fitnah

The term fitnah (tribulation) is the singular of fitan, derived from the root letters f-t-n, which denote affliction,

testing, or examination. Al-Azharī (2004) stated that the essence of fitnah is affliction and trial, while Ibn Fāris

(1979) explained that the root indicates a process of testing, as in the expression “I tested the gold with fire,”

meaning to examine and distinguish between pure and impure elements. Collectively, the linguistic usage

suggests that fitnah embodies trial, affliction, and divergence of opinions, often leading to confusion, loss of

wisdom, and social or material disruption.

The Conceptual Meaning of Fitnah

Classical scholars extended the meaning of fitnah beyond mere affliction. Az-Zamakhsharī (1986) described it

as tribulation through severe obligations and hardships—such as displacement, poverty, calamities, or the

schemes of adversaries—while Al-Jurjānī (1983) defined it as that which exposes the reality of a person’s

goodness or evil. These perspectives highlight that fitnah not only tests individuals externally but also reveals

their inner moral states.

Fitnah in the Prophetic Tradition

Within the Prophetic tradition, fitnah is presented as a recurring reality of communal life. Ibn Rajab (1996) noted

that general tribulations surge like ocean waves, such as the killing of Caliph ‘Uthmān (may Allah be pleased

with him), which marked the onset of division, conflict, and bloodshed among Muslims. Ibn Hajar (1959)

observed that the term expanded from its original meaning of trial to encompass disbelief, fighting, deviation

from truth, or moral inclinations toward falsehood. From this perspective, fitnah in hadith refers to tribulations

that blur the distinction between truth and falsehood, leading to discord, division, and violence, thereby

threatening both faith and social unity.

The Meaning of Ethics

Ethics (khuluq) in Islamic thought denotes a deep-rooted disposition of the soul that enables actions to be

performed naturally. If this disposition produces actions deemed good by reason and the Sharī‘ah, it is called

good character; if it results in blameworthy actions, it is termed bad character (Al-Jurjānī, 1983).

The Impact and Importance of Ethics in Muslim Life

Ethics were central to the Prophetic mission, as expressed in the hadith: “I was sent to perfect good

character” (Al-Ḥākim, 1990). The Qur’an affirms this by declaring: “And indeed, you are on an excellent

standard of character”(Qur’an 68:4). During tribulations, when confusion, rumors, and falsehood spread

rapidly, the ethical framework becomes crucial. Words can wound like arrows, and unchecked actions can

destabilize communities. Hence, the Prophet Muhammad (peace be upon him) emphasized restraint, teaching

that: “A Muslim is one from whose tongue and hands other Muslims are safe” (Al-Bukhārī, 2002). This

Prophetic principle underscores the role of ethics in cultivating moral resilience, enabling Muslims to preserve

unity, safeguard dignity, and maintain clarity in the face of tribulations.

The Prophetic Ethical Approach During Times of Tribulations

The prophetic ethical approach encompasses a set of moral guidelines and practical measures that Muslims are

required to adopt during times of tribulations. These measures serve to preserve faith, unity, and social stability,

while preventing injustice, aggression, and chaos.

First: Treating People as One Wishes to Be Treated

Among the key prophetic directives during tribulations is the instruction: “Let him treat people as he wishes to

be treated” (An-Naysaburi, n.d). This principle establishes the golden rule of ethical interaction—placing

oneself in the position of others and applying justice, empathy, and fairness in all dealings. Al-Lasheen (2002)

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explained that the path to salvation in times of turmoil lies in holding firmly to faith and moral virtues, and in

treating people as one would wish to be treated.

In this hadith, the Prophet Muhammad (peace be upon him) refers to the intensification of tribulations in the end

times, where each tribulation appears overwhelming until it passes, only to be followed by another. His guidance

directs Muslims to uphold faith, virtuous conduct, and mutual compassion as a safeguard against moral collapse.

Al-Sa‘di (2002) elaborates: “Kindness to people involves giving them, from your speech, actions, wealth, and

dealings, what you wish for yourself. This is the true measure of kindness and advice. If you love something, you

should love it for others as you love it for yourself.” Thus, prophetic ethics in times of trial emphasize empathy,

justice, and self-restraint as the foundation for social harmony.

Contemporary Relevance: This principle is a critical countermeasure to the dehumanization and polarization

often seen in modern conflicts and online discourse. It demands that we extend courtesy and justice, even to

opponents, fostering a basis for reconciliation instead of perpetual enmity.

Second: Adhering to the Imam and Avoiding Division.

A central prophetic instruction during tribulations is to remain united under the legitimate leader (imam) and

avoid any form of rebellion or division. The Prophet Muhammad (peace be upon him) said: “Whoever pledges

allegiance to an imam, giving him the pledge of his hand and the loyalty of his heart, let him obey him if he can.

If another comes to dispute with him, strike the neck of the latter” (An-Naysaburi, n.d). This narration

underscores the impermissibility of rebelling against the legitimate leader and highlights the necessity of

resisting anyone who seeks to undermine unity. An-Nawawi (1972) explains that if repelling such opposition

requires armed resistance, it becomes obligatory; and if it results in the death of the transgressor, then such a

killing does not require reparation, as he is deemed an aggressor.

Similarly, in the hadith of ʿArfajah, the Prophet Muhammad (peace be upon him) said: “Whoever comes to you

while your affairs are united under one leader and seeks to split your unity or divide your group, kill him” (An-

Naysaburi, n.d). Furthermore, Hudhayfah ibn al-Yaman reported that the Prophet said: “Adhere to the group of

Muslims and their imam.”When Hudhayfah asked what to do if no imam or unified group existed, the Prophet

replied: “Then avoid all those factions, even if you have to bite the root of a tree until death finds you in that

state” (Al-Bukhari, 2001).

These narrations demonstrate the prophetic emphasis on safeguarding communal unity and resisting division,

except in cases where obedience to a leader entails disobedience to Allah. As Al-Mashhur (2005, 2010) explains,

the correct approach during such times is to align with the imam in fostering peace and stability while avoiding

entanglement in political conflicts that exacerbate tribulations.

Contemporary Relevance: This principle directly addresses the destructive nature of sectarian violence and

civil unrest. It provides a religious justification for prioritizing national stability and legitimate

governance over factionalism, especially where the consequence of rebellion is mass bloodshed and chaos.

Third: Forbearance (al-ḥilm).

Forbearance is a cardinal virtue that Muslims are urged to embody, particularly during times of tribulations when

emotions often run high and rash decisions can lead to greater harm. The Prophet Muhammad (peace be upon

him) said:

“The Last Hour would come when the Romans would form a majority of people. Indeed, among them are four

qualities: They are the most forbearing in times of tribulations, the quickest to recover after a calamity, the most

likely to return after fleeing, and the best to the poor, orphans, and the weak. The fifth is a good, beautiful trait:

They are the most restrained from oppressing kings” (An-Naysaburi, n.d).

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This hadith highlights the value of forbearance in times of instability and presents it as a quality that sustains

individuals and communities amidst turmoil. Forbearance entails the control of anger, restraint from vengeance,

and maintaining composure in the face of provocation (Various Specialists, n.d). It is not only a human virtue

but also a divine attribute, as Allah is described in the Qur’an: “And Allah is Rich and Forbearing” (Surah Al-

Baqarah: 263). Likewise, it is a trait of the prophets, as Allah says about Ibrahim: “Indeed, Ibrahim was

forbearing, tender-hearted” (Surah At-Tawbah: 114).

The Prophet Muhammad (peace be upon him) commended Ashajj of the tribe of ʿAbd al-Qais, saying: “You

have two qualities that Allah loves: forbearance and deliberation” (An-Naysaburi, n.d). This indicates that

forbearance is not merely passive endurance, but an active moral discipline that grants clarity and wisdom,

enabling individuals to perceive realities accurately. In the midst of tribulations, such clarity is vital, as holding

firmly to faith becomes as difficult as grasping burning coals. Thus, the prophetic tradition encourages Muslims

to embrace forbearance, patience, and perseverance, preserving their faith while contributing to communal

harmony (Al-Mashhur, 2015).

Contemporary Relevance: Forbearance is the antidote to the "cancel culture" and instantaneous

outrage prevalent in the digital age. It compels individuals to pause, verify, and respond thoughtfully rather than

react impulsively, thereby lowering the temperature of heated public debates and preventing unnecessary

conflict.

Fourth: Protecting the Sanctity of Muslim Life

In his Farewell Sermon, the Prophet Muhammad (peace be upon him) declared: “Indeed, your blood and your

wealth are sacred to you, as sacred as this day of yours in this month of yours” (An-Naysaburi, n.d.). This

profound statement establishes the inviolability of Muslim life as a foundational principle in Islamic ethics and

law. Al-Hasan reported:

“I went out with my weapon during the nights of the tribulations. Abu Bakrah met me and asked, ‘Where are

you going?’ I said, ‘I am seeking to support the cousin of the Messenger of Allah (peace be upon him).’ He said,

‘The Messenger of Allah (peace be upon him) said: If two Muslims face each other with their swords, both of

them are people of the Fire.’ It was asked, ‘And what about the one who is killed?’ He replied, ‘He intended to

kill his companion’ (Al-Bukhari, 2001).

This narration highlights the severity of bloodshed among Muslims: both the aggressor and the victim share

accountability due to their intention to kill. For this reason, the Companions of the Prophet deliberately distanced

themselves from internal strife, recognizing the destructive consequences of such tribulations. Their approach

reflects a deep awareness of the ethical imperatives in Islam, prioritizing peace, restraint, and self-preservation

over partisanship.

When asked about the way to safety, the Prophet (peace be upon him) replied: “Control your tongue, confine

yourself to your home, and weep over your sins” (At-Tirmidhi, 1975). Scholars such as Al-Barbahari emphasized

that during periods of civil strife, one must avoid factionalism and refrain from endorsing any side,

since “whoever loves the actions of a people—whether good or bad—is like one who has done them” (Al-

Barbahari, 1997). Contemporary scholars echo this stance, arguing that understanding socio-political

transformations during crises helps Muslims avoid bloodshed and provides a religiously sound framework for

self-protection (Al-Mashhoor, 2005).

The Prophet also advised: “If you encounter these tribulations, go to Mount Uhud, break the edge of your sword

with it, and then sit in your house. If anyone enters your house, go to the inner chamber. If they enter the inner

chamber, kneel and say: ‘Here I am with my sin and your sin,’ and you will be among the people of the Fire.

That is the recompense for the wrongdoers” (Ibn Hanbal, 2001). Such guidance underscores the necessity of de-

escalation and the rejection of violence, even at the cost of personal vulnerability.

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This prophetic wisdom has contemporary relevance in today’s conflicts, where civil wars, sectarian violence,

and political instability devastate Muslim societies. Arms trading—often fueled by external actors—exacerbates

these crises, as weapons flow indiscriminately into Muslim lands, prolonging conflict and weakening unity.

Modern scholars (As-Salqini, 2012) stress that prohibiting the sale of arms during tribulations remains a vital

application of prophetic guidance to prevent exploitation by profiteers and adversaries. By adhering to the

Prophetic model, Muslims can counter the destructive cycle of violence, protect communities, and preserve the

sanctity of life.

Contemporary Relevance: This principle is a direct ethical response to the crises of civil wars and sectarian

violencethat plague many Muslim societies today. It mandates that Muslims refrain from factionalism and

prohibits activities like arms trading during internal conflicts (As-Salqini, 2012), actively working to counter the

cycle of violence and exploitation.

Fifth: Avoiding People and Steering Clear of Places of Tribulations

The Prophet Muhammad (peace be upon him) repeatedly emphasized withdrawal from tribulations as a means

of spiritual and physical safety. Abu Musa reported that the Prophet said: “Break your bows, cut your strings,

stay in the interior of your homes, and be like the son of Adam” (At-Tirmidhi, 1975). This instruction illustrates

the importance of detachment from violent conflict. Commentators such as As-Sindi argued that “patience in

death during such times is better than movement, as movement increases the fitnah” (As-Sindi, 1725), while Al-

Qari stressed that disengagement becomes obligatory in periods of widespread and indiscriminate turmoil (Al-

Qari, 2002).

Similarly, Ibn Mas‘ud narrated that the Prophet (peace be upon him) said: “All the slain in those tribulations are

in the Fire.” When asked about the proper response during such times, the Prophet replied: “Keep your tongue

and hand from harm and be like a mat in your house” (As-Sijistani, 2009). The metaphor of being like a “mat”

underscores complete neutrality, passivity, and withdrawal from escalating hostilities.

In the contemporary context, this guidance carries significant weight. In times of political polarization, sectarian

conflict, or civil unrest, aligning with factions often results in the loss of life, trust, and communal harmony.

Modern scholars argue that detachment is not a sign of weakness but rather a moral stance that prevents

individuals from being complicit in bloodshed and societal collapse (Al-Mashhur, 2015). In practical terms,

Muslims are encouraged to prioritize self-preservation, focus on their families, safeguard their faith, and avoid

falling into the cycle of retaliatory violence that often consumes communities in times of fitnah.

Contemporary Relevance: In times of intense political polarization, civil unrest, or sectarian conflict, this

advice urges Muslims to prioritize self-preservation, family security, and safeguarding their faith over

aligning with factions. Detachment is presented not as weakness, but as a moral position that prevents complicity

in societal collapse (Al-Mashhur, 2015).

Sixth: Restraining the Tongue in Times of Tribulations

The tongue, though small, can cause destruction greater than weapons. During periods of unrest, rumours,

inflammatory rhetoric, and misinformation can escalate violence faster than physical weapons. Ibn Mas‘ud

advised: “Control your tongue and your hand” (As-Sijistani, 2009). Similarly, the Prophet (peace be upon him)

warned: “Beware of tribulations, for the tongue in them is like the impact of a sword” (Ibn Majah, n.d.).

This prophetic teaching is remarkably relevant in the digital age. With the rise of social media, the spread of

rumours and fake news during political crises has amplified divisions and fueled conflicts across the Muslim

world. Words—whether spoken in public forums or shared online—have the potential to incite violence,

delegitimize leaders, or destabilize communities. Hence, the Prophetic command to “restrain the

tongue” extends beyond speech to include responsible use of digital communication.

Al-Mashhur (2015) observed that the path of safety lies in “guarding the tongue from blame and the hand from

bloodshed.” This position mirrors the conduct of the Prophet’s Companions, who often chose silence and

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withdrawal over reckless speech during turbulent times. The ethical principle is clear: Muslims must verify

information, avoid spreading unconfirmed reports, refrain from inflammatory rhetoric, and instead adopt

language that fosters reconciliation and peace.

In essence, controlling the tongue is not only a personal virtue but also a societal safeguard. It protects individuals

from sin and shields communities from chaos. In today’s interconnected world, where a single statement can

reach millions within seconds, this Prophetic wisdom offers a timeless strategy for conflict prevention and the

preservation of unity.

Contemporary Relevance: This principle is profoundly relevant to the digital age, where social media allows

the instantaneous spread of fake news, hyper-partisan rhetoric, and incitement that fuel divisions. The

command to “restrain the tongue” extends to the responsible use of digital communication. Muslims are

ethically bound to verify information, avoid spreading unconfirmed reports, and use language that

fosters reconciliation and peace. Guarding the tongue is both a personal virtue and a societal safeguard.

Seventh: Taking What is Known and Leaving What is Denied

One of the most insightful Prophetic instructions concerning tribulations is found in the narration of Abdullah

ibn Amr ibn Al-‘As. He reported that the Messenger of Allah (peace be upon him) mentioned tribulations and

said: “When you see people break their promises, their trustworthiness becomes light, and they become like

this”—and he interlaced his fingers. Abdullah ibn Amr asked: “What should I do in such a situation, may Allah

make me your ransom?” The Prophet replied: “Stay in your house, control your tongue, take what you know to

be true, and leave what you find reprehensible. Focus on your own private affairs and leave the public affairs

aside” (As-Sijistani, 2009).

This hadith outlines a clear framework for Muslims in times of turmoil and societal disorder. The Prophet (peace

be upon him) emphasized four essential principles:

1. Staying at home – physical withdrawal from conflict zones to avoid harm.

2. Controlling the tongue – refraining from contributing to rumours, disputes, or provocative speech.

3. Holding fast to what is known to be true – clinging to religiously verified truths and established moral

values.

4. Avoiding what is reprehensible – distancing oneself from doubtful or corrupt practices.

Al- ‘Azim Abadi (1994) noted that this guidance provides a temporary concession to avoid enjoining good and

forbidding evil when corruption prevails, the righteous become weak, and the wicked dominate. In such contexts,

attempting to correct the public may expose individuals to greater harm and deepen the fitnah rather than resolve

it. Thus, self-preservation and focusing on one’s private matters become an act of wisdom, not negligence.

The phrase “Take what you know and leave what you deny” is particularly profound. It instructs Muslims to

prioritize certainty over doubt, aligning with the broader Islamic principle: “Leave that which makes you doubt

for that which does not make you doubt” (Al-Tirmidhi). A Muslim should cling to what is clearly permitted and

beneficial for their faith and well-being while avoiding what contradicts the Sharī‘ah. Al-Eid (n.d.) emphasized

that when a believer witnesses widespread sins, they should thank Allah for protecting them and distance

themselves from participating in or normalizing such wrongdoing.

From a contemporary perspective, this hadith offers timeless wisdom for dealing with the confusion of modern

tribulations—whether political instability, sectarian strife, or the overwhelming influence of misinformation. In

an era where public discourse is often dominated by polarized narratives, the Prophetic instruction to focus on

verified truths, personal piety, and restraint provides a safeguard against being consumed by collective chaos.

Ultimately, this teaching is not a call to disengagement from society altogether, but rather a reminder that in

times of moral inversion and social collapse, safeguarding one’s faith, family, and private affairs may constitute

the highest form of religious commitment and ethical responsibility.

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Contemporary Relevance: This teaching offers a timeless strategy for navigating the confusion of modern

informational and political instability. It instructs Muslims to reject polarized narratives, focus on verified

ethical and religious truths, and make their family and private piety the immediate priority—a spiritual anchor

in times of moral inversion and collective chaos.

CONCLUSION

Studying the topic of tribulations and the means of safety from them is a crucial subject in the life of the Muslim

community, especially in the contemporary era. Tribulations are an exceptional phase that requires finding a safe

way out. An objective and conscious study of the Prophetic hadiths provides us with the appropriate remedy for

these dangerous stages. Additionally, the issue of tribulations requires significant attention from scholars and

researchers to find the right solutions to safely navigate these dangers. The rise in claims by various sects, groups,

and parties asserting that they alone possess the truth and the correct path to safety has led to mutual accusations

and labelling others as misguided. This can even escalate to the point of declaring others as disbelievers, resulting

in the justification of violence against them, ultimately leading to the shedding of blood. Thus, the importance

of adhering to ethical conduct during times of tribulations becomes clear, as well as the need to avoid conflict

and disputes, which often result in the violation of lives and dignity.

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