Hawzah News Agency- The birth of the Prophet of Mercy represents far more than a ceremonial occasion. It marks the beginning of a renewed engagement with a paradigm that presents ethics not merely as a matter of individual choice, but as the firm foundation of governance and the "excellent model" for building a righteous society. In an era where societies grapple with structural complexities and moral crises, turning to the life and conduct of the Holy Prophet Muhammad (PBUH) — described in the Qur'an as a "Mercy to the Worlds" — offers the most vital strategy for overcoming the impasses of political management and realizing social justice.
In this context, the following conversation with expert Hojatoleslam Mohammad Haji Abolqasemi Doulabi attempts to open a new window into the relationship between the Prophetic tradition and the architecture of governance. Centered on the concept of "powerful mercy," this interview explores the application of ethics within the structures of power and politics.
We extend our congratulations on the auspicious occasion of the birth of the Prophet of Compassion (PBUH) and present this analytical interview to our esteemed readers.
This conversation is structured around the following key questions:
- What are the distinctive characteristics of the Prophet (PBUH) as described in Qur'anic verses and narrations?
- What distinguishes the Prophet's ethics from those of other prophets and Imams, and how was he introduced as the exemplar of moral excellence?
- Why, from the Prophetic perspective, is ethics considered not merely an instrument of religiosity but the very purpose of the prophetic mission?
- What vision of the ideal Islamic human being emerges from the descriptions of the Prophet as the "Walking Qur'an" and the possessor of "sublime moral character"?
- How can ethics guarantee the survival and well-being of the entire body of society?
- If we redefine "Mercy to the Worlds" at the level of systems and structures, what meaning does it acquire?
- How can the Prophet's conduct serve as a model for dealing with adversaries today?
- Compromise or dignified strength? What does the Prophetic tradition say regarding contemporary confrontations?
The Summit of Human Morality: The Qur'an's Unique Description of the Messenger of God
When examining the characteristics of the Prophet Muhammad (PBUH) through the lens of the Qur'an, the descriptions are profoundly revealing. God Almighty declares: "And indeed, you are of a great moral character" (68:4). This signifies that the Prophet is not merely a moral individual; he stands at the very summit of moral excellence.
Furthermore, the Qur'an states: "And We have not sent you except as a mercy to the worlds" (21:107). Here, the Prophet's mission is defined by "mercy" — not only for the believers, not only for Muslims, but for all of creation.
Another defining characteristic is his social compassion and tenderness toward the faithful: "Kind and merciful to the believers" (9:128).
Yet a crucial point must be emphasized: In the Qur'an, the Prophet simultaneously embodies mercy, dignity, justice, firmness, and steadfastness in the face of oppression. We must never reduce the Prophet of Mercy to a Prophet of surrender. Prophetic mercy means genuine goodwill toward humanity and society — and sometimes, genuine goodwill demands standing firmly against injustice.
The "Excellent Model": Ethics Embodied in Individual and Governmental Life
All prophets and Imams are divine proofs, endowed with moral perfections, and no value comparison should be made between them. However, the Prophet of Islam possesses a particularly prominent distinction in the Qur'an: God presents him as an "exemplar": "Indeed, in the Messenger of God you have an excellent model" (33:21).
"Exemplar" means that in the Prophet's being, ethics transcended the level of "admonition" and reached the level of "lifestyle." The Prophet did not merely instruct people to be truthful — he himself was truthful. He did not merely teach forgiveness — he himself was forgiving. He did not merely speak of justice — as leader of society, he implemented it.
Therefore, the ideal Islamic human being is not one who merely possesses ethical knowledge; it is one in whom ethics has been transformed into behavior, character, and ultimately into social and political decision-making.
It must also be noted that no prophet endured as much hardship as he did, and consequently, no prophet's patience and forbearance manifested as profoundly. It is perhaps for this reason that he was introduced as the exemplar of moral excellence.
"I Was Sent to Perfect Noble Character": Beyond the Boundaries of Teaching
A highly significant narration states: "Indeed, I was sent to perfect noble moral character." We must reflect deeply on the word "perfect." The Prophet does not say he came merely to "teach" ethics; he declares he came to bring moral virtues to perfection.
Why is this significant? Because if religion cannot transform human beings in terms of character and conduct, it devolves into a collection of rituals and information. Prayer must distance a person from indecency and wrongdoing. Fasting must cultivate God-consciousness. Alms-giving must reform one's relationship with society. And faith must culminate in dignity, justice, trustworthiness, fidelity to promises, and social responsibility.
Thus, the notion that ethics constitutes the purpose of the prophetic mission means: Religion has come to transform human beings into individuals capable of actualizing goodness and justice in the world.
The Ideal Islamic Human Being: The Living Embodiment of the Qur'an in Social Engagement
We must go one step further. The ideal human being in Islam is not merely someone who possesses good morals; it is someone in whom the Qur'an has been transformed into action.
The Prophet is the living embodiment of the Qur'an. When the Qur'an speaks of justice, the Prophet lives justice. When the Qur'an speaks of mercy, the Prophet manifests mercy in social relations. When the Qur'an speaks of dignity, the Prophet refuses to submit to oppression.
The ideal Islamic human being therefore traverses three stages: knowledge — character — social engagement. If religious knowledge does not transform character, it remains incomplete. And if religious character does not lead to the betterment of society, it has yet to find its social mission.
Without the Foundation of Moral Virtues, Law Cannot Lead Society to Stability and Excellence
Society cannot be governed by law alone. Law is necessary, but not sufficient. Imagine a society possessing every law, yet lacking trustworthiness, trust, fairness, and responsibility. Such a society would require constant coercion and surveillance, driving the cost of governance ever higher.
Ethics is, in essence, the social capital of society. Honesty produces trust. Justice produces satisfaction. Fidelity to promises produces stability. Forgiveness enables the restoration of relationships. And responsibility reduces the burden on both government and society.
For this reason, ethics is not a marginal, private matter — it is the very infrastructure of sound governance.
Prophetic Mercy at the Structural Level Means Guaranteeing Economic Justice and Preserving the Dignity of the Oppressed
We must not reduce "mercy" to personal kindness. Prophetic mercy means building relationships in which human beings possess the possibility of growth, dignity, and a just life.
When mercy is systematized, in economics it means: An economy that does not merely pursue wealth creation, but also considers human dignity and justice in the distribution of opportunities.
In politics it means: Power that considers itself the servant of the people, not their owner.
In society it means: A system that includes the weakest members of society in its calculations.
And even in confronting enemies, mercy does not mean ignoring threats. Rather, it means that the objective of confrontation is not vengeance or the destruction of human beings — the objective is the repulsion of oppression and the creation of possibilities for returning to the right path. This is precisely where mercy converges with justice and authority.
Standing Against the Oppressor Is a Condition for Realizing Justice and Defending the Oppressed
The Prophet's conduct must not be reduced to a single pattern of behavior. The Prophet had peace, negotiation, treaties, amnesty — and also resistance and defense in the face of aggression and threat.
Therefore, the principle is not "always be gentle with the enemy." The principle is: As long as the possibility of guidance, understanding, and just peace exists, peace and mercy are the foundation. But when the enemy is engaged in oppression and aggression, confronting oppression is itself part of mercy.
This is an essential point: Mercy toward the oppressed, without standing against the oppressor, can itself become a form of oppression. If you tell the oppressed, "I support peace," yet fail to stand against the oppressor, the cost of that peace is borne by the victim. According to the Prophetic tradition, supporting peace and the rights of the oppressed requires standing firmly against oppressors and demonstrating strength against them: "Strong against the disbelievers, merciful among themselves" (48:29), "Humble toward the believers, mighty against the disbelievers" (5:54).
The Prophet's Political Tradition: An Intelligent Fusion of Justice-Seeking, Rationality, and Resistance Against Aggression
The dichotomy of "peace or resistance" is fundamentally a false one. The Prophetic model should be termed "powerful mercy."
The Prophet avoided war whenever possible, for war is not intrinsically desirable. But when war and aggression were imposed upon the community, he did not retreat.
In the Prophetic logic: Peace is the objective. Justice is the condition of peace. Dignity is the red line. And resistance is the instrument for preventing oppression.
Therefore, in contemporary politics, negotiation and dialogue can be entirely Prophetic — but negotiation conducted from a position of dignity and rationality, not negotiation that results in the trampling of the rights of nations or the oppressed.
The Prophet was not a man of war, but neither was he a man of surrender. He was a man of mercy, but his mercy never translated into indifference in the face of oppression.
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