Professor Mehdi Mehrizi, referring to the characteristics of the Noble Prophet Muhammad (PBUH) described in the Qur’an, said: “If we examine the image of the Noble Prophet Muhammad (PBUH) in the Qur’an, we encounter a personality whose primary objective was not power or political relations, but the growth, education, and guidance of human beings. For this reason, the Qur’an emphasizes the Prophet’s ethics, humility, forgiveness, compassion, and human connection with the people.”

He stated: “The Prophet (PBUH) was compassionate, humble, forgiving, and tolerant toward the people, but this did not mean surrendering to stubbornness or hostility toward the truth. In the face of hostility, deception, and deviation, he stood firm.”

Professor Mehrizi emphasized: “The Qur’an does not portray the Prophet’s (PBUH) relationship with the people as one based on domination or paternalism. The Noble Prophet Muhammad (PBUH) did not consider himself superior to the people, nor were people meant to view him as an inaccessible figure. The Prophet’s conduct was founded upon rejecting outward privileges, class distinctions, and a sense of superiority.”

The First and Most Important Way to Know the Noble Prophet Muhammad (PBUH) Is to Refer to the Qur’an

 Professor Mehdi Mehrizi, in the his interview with Shafaqna, examined “The Image of the Noble Prophet Muhammad (PBUH) in the Holy Qur’an” and said:

“There are five fundamental ways through which we can come to know the Noble Prophet Muhammad (PBUH), each of which can provide us with an accurate understanding of his personality.

The first and most important is to refer to the Holy Qur’an—to examine how God, the Creator of existence, the sender of the Scripture, and the One who appointed the Prophet (PBUH), introduces him.

Referring to the Qur’an is the soundest, most reliable, and best way to know the Prophet (PBUH). First, the Qur’an’s account is not merely a historical transmission that could have been altered through additions or omissions or subjected to distortion. Second, the One introducing the Prophet is Almighty God, who, as his Creator and the One who commissioned him, has the most complete knowledge of His Prophet.

Therefore, this is the best and most authoritative way of knowing the Messenger of God (PBUH). Of course, knowledge of the Prophet (PBUH) is not limited to this method.”

He continued: “The second way to know the Prophet (PBUH) is to examine his actions, conduct, way of life, ethics, and personal characteristics—to see how he behaved in his daily life, how he acted, and what kind of character he possessed. In fact, the compilation of books on the Sunan and works on the Prophetic biography (Sirah) was undertaken for precisely this purpose: to make this dimension of the Prophet’s personality known to Muslims.”

He then pointed to the third way of knowing the Prophet (PBUH), explaining: “The third way is to study the Prophet’s teachings, guidance, and sayings. We should examine what knowledge and teachings he brought to humanity and come to know his personality through his teachings and words.”

The Prophet (PBUH) was compassionate, humble, forgiving, and tolerant toward the people

“Today, too, in the humanities, considerable attention is paid to analyzing the words of prominent figures. For example, researchers examine the number of words, the frequency of particular terms, and the concepts a person used throughout their speeches over the course of their life in order to gain a precise understanding of that person’s character.”

Professor Mehrizi added: “The fourth way is to know the family of the Prophet (PBUH)—to examine the characteristics of his wives, children, grandchildren, and close relatives. This, in its own way, can also reveal aspects of his personality.”

He described knowing the Prophet’s students and those who were educated in his school as the fifth way of knowing him, explaining: “Those who were raised through his teaching and education can help us in the process of understanding the Prophet (PBUH). By examining the personalities of these individuals, we can gain insight into the greatness and characteristics of the Noble Prophet Muhammad (PBUH).”

How the Qur’an Introduces the Prophet (PBUH)

Professor Mehrizi then discussed the way the Qur’an introduces the Prophet (PBUH), saying: “Almighty God refers to the Noble Prophet Muhammad (PBUH) in the Qur’an using various names and titles. The name ‘Muhammad’ appears four times, ‘Ahmad’ once, ‘O Messenger’ (Ya Ayyuhar-Rasul) twice, ‘O Prophet’ (Ya Ayyuhan-Nabi) twelve times, ‘O Wrapped One’ (Ya Ayyuhal-Muzzammil) once, and ‘O Enveloped One’ (Ya Ayyuhal-Muddaththir) once.

“Also, the command ‘Qul’ (‘Say’), which is a direct address to the Noble Prophet Muhammad (PBUH), is repeated 322 times in the Holy Qur’an. There are, of course, other instances in which the Prophet (PBUH) is addressed through imperative verbs or other grammatical structures. Although these familiar expressions are not used in those cases, the context of the verses makes it clear that the person being addressed is the Noble Prophet Muhammad (PBUH).”

He added: “Among the collection of verses mentioned above, several fundamental themes can be identified.

“First are the verses that describe the Prophet’s moral and behavioral characteristics—that is, the Qur’an introduces his personality by describing his outstanding qualities and attributes.

Second are the verses in which God gives the Prophet (PBUH) commands and assigns specific responsibilities to him. Examining these commands reveals which matters were considered particularly important by God and to which the Prophet was expected to devote special attention.

Third are the verses in which God prohibits the Prophet (PBUH) from certain things. These prohibitions are also highly instructive because they show what behaviors or circumstances could potentially be harmful, dangerous, or damaging, and from which God instructed His Prophet to refrain.

The fourth theme concerns the way the Prophet’s relationship with the people is portrayed—how the Qur’an describes this relationship through particular expressions, words, and imagery.

It appears that examining these four areas, among the large number of Qur’anic verses concerning the Noble Prophet Muhammad (PBUH), can provide us with a substantial understanding of his personality and image in the Qur’an.”

The Prophet’s Qualities in the Qur’an

Referring to the qualities and characteristics of the Noble Prophet Muhammad (PBUH) in the Qur’an, he said: “The Holy Qur’an identifies at least eight outstanding characteristics of the Prophet.”

“The first is modesty and nobility. The Noble Prophet Muhammad (PBUH) was a modest, gracious, and noble person. When the behavior of certain individuals caused him distress, he would not openly express it out of modesty.

God instructs believers in the Qur’an to respect this characteristic of the Prophet and says that when they enter the Prophet’s home, they should enter with permission and, after completing their business, leave rather than linger unnecessarily, because ‘Indeed, that was causing annoyance to the Prophet, and he was shy of you’. This is one of the most beautiful moral qualities of the Noble Prophet Muhammad (PBUH) emphasized by the Qur’an.

The second characteristic is compassion and an intense concern for guiding people. The Qur’an refers to this quality in several verses and demonstrates how deeply concerned the Prophet (PBUH) was with guiding humanity.

God says: ‘Perhaps you would consume yourself with grief because they will not become believers.’ In another verse, God says: ‘There has certainly come to you a Messenger from among yourselves. Anything that causes you hardship is distressing to him; he is deeply concerned for you, and toward the believers he is kind and merciful.’

The Prophet had the utmost compassion, affection, and kindness toward people, particularly believers, and devoted himself completely to guiding them.

The third characteristic is gentleness and good conduct. God says regarding the Prophet (PBUH): ‘It was by mercy from Allah that you were gentle with them.’ The Prophet’s gentleness and kindness were a manifestation of divine mercy. Had he been harsh and severe, he could never have won people’s hearts and gathered them around him.

The fourth characteristic is possessing a magnificent character. In praise of the Noble Prophet Muhammad (PBUH), God says: ‘And indeed, you are of a great moral character.’ This is among the highest descriptions the Qur’an gives of the Prophet’s moral personality.

The fifth characteristic of the Prophet (PBUH) was being a good listener, patient, and a source of comfort. He listened patiently and with an open heart to what people had to say. Many people found comfort simply by expressing their problems and sharing their concerns with the Prophet. In this sense, his presence itself brought peace to people.

In a verse from Surah al-Tawbah, some hypocrites said: ‘Among them are those who hurt the Prophet and say, “He is all ears.”’ They presented this characteristic as a weakness, whereas being ‘all ears’ was actually one of the Prophet’s most outstanding moral virtues. He listened to people with patience, tolerance, and kindness, and this behavior brought them comfort and relief.”

He added: “Another very important quality that the Qur’an attributes to the Noble Prophet Muhammad (PBUH) is his complete faith in the divine message. Before calling others to faith, the Prophet himself was the first believer in divine revelation. God says: ‘The Messenger has believed in what was revealed to him from his Lord.’ This characteristic is one of the most important marks of a divine leader. Throughout history, there have been many people who proclaimed certain slogans while, deep down, they did not believe in what they were saying. Some who claimed to be reformers or leaders knowingly deceived people and led them astray. But the Noble Prophet Muhammad (PBUH) was not like this. He had complete faith in what he had received from God and acted upon it himself before anyone else.”

The Noble Prophet Muhammad (PBUH) did not consider himself superior to the people

Professor Mehrizi said: “Another characteristic of the Prophet (PBUH) was commanding what is right, forbidding what is wrong, and removing burdens from people’s shoulders.

“The Qur’an describes him by saying: ‘He commands them to what is right and forbids them from what is wrong, makes lawful for them the good things and prohibits for them the impure things, and relieves them of their burdens and the shackles that were upon them.’

The Prophet’s mission was not merely about issuing commands and prohibitions. He also removed heavy burdens from people’s shoulders. These burdens were not limited to outward restrictions and limitations; they also included psychological, emotional, and social pressures.

By confronting injustice, discrimination, and deviation, the Prophet (PBUH) liberated people from the constraints that had overshadowed their lives. Therefore, people should not feel that religion had placed a new burden upon them. Rather, the Prophet’s mission was to lighten people’s burdens and open the way for their growth and spiritual advancement.”

He stated: “The final quality attributed to the Noble Prophet Muhammad (PBUH) in this section of the Qur’an is that of being a teacher and educator. God introduces the Prophet as a teacher and cultivator of human beings in numerous verses, including through the expression: ‘He teaches them the Book and wisdom and purifies them.’ Teaching and purification were two fundamental missions of the Messenger of God (PBUH). Together with the other qualities we have mentioned, they constitute some of the most important characteristics of the Prophet described in the Holy Qur’an.”

Five Things from Which God Instructed the Prophet (PBUH) to Refrain

Professor Mehrizi then referred to verses in which God instructs the Noble Prophet Muhammad (PBUH) to refrain from certain things, saying:

“By examining these verses, we can see that these prohibitions are less a form of reproach than a form of divine guidance, reassurance, and spiritual education for the Prophet.

The first is not to become saddened by the stubbornness of the disbelievers. In two verses, God consoles the Prophet and says: ‘Let not those who hasten into disbelief grieve you’ and ‘So do not grieve over them.’ In other words, those who rush toward disbelief and rejection and refuse your invitation should not cause you sorrow.

The second prohibition is not becoming attached to the attractions of worldly life. God says: ‘Do not extend your eyes toward what We have given some of them to enjoy—the splendor of worldly life.’ Some people possess greater wealth, resources, families, and worldly comforts, but the Prophet should not look at these things with longing, nor should they occupy his heart.

The third is not allowing the misguidance of people to become a source of regret and sorrow. God says: ‘So do not let yourself waste away in grief over them.’ If a group of people refuses guidance, this should not cause such profound grief and regret that it exhausts the Prophet’s spirit.

The fourth is avoiding haste. God says to the Noble Prophet Muhammad (PBUH): ‘Do not be like the Companion of the Fish’—that is, like Prophet Jonah (Yunus), who became impatient with his people and departed before receiving divine permission. This verse calls the Prophet (PBUH) toward greater patience, perseverance, and steadfastness.

The fifth is avoiding following the desires and inclinations of the disbelievers. God says: ‘Do not follow their desires, and beware lest they tempt you away from some of what Allah has revealed to you.’”

Commands That God Directly Gave to the Noble Prophet Muhammad (PBUH)

Referring to the commands that God directly gave to the Noble Prophet Muhammad (PBUH), Professor Mehrizi said: “By examining these Qur’anic verses, we can understand the principal educational and leadership responsibilities of the Prophet’s mission. Overall, the Holy Qur’an identifies several fundamental instructions.”

“The first is patience and perseverance. In seven verses, God calls upon the Noble Prophet Muhammad (PBUH) to be patient and emphasizes steadfastness in carrying out his mission.

The second is forgiveness and pardon. On two occasions, God says: ‘So pardon them and overlook.’ Some people say that they forgive but do not forget. The Qur’an, however, does not merely call for forgiveness; it also emphasizes letting go of the offense.

The third command is responding to evil with goodness. God says: ‘Repel evil with that which is best.’ Responding to the wrongdoing of others with better conduct is both more ethical and more effective as a means of moral education.

Another command is humility toward the believers. God says: ‘And lower your wing to the believers.’ The Prophet was to be humble and modest before the people, particularly the believers. He was neither to behave arrogantly nor to create a class-based distance between himself and the people.

Another important divine command is night prayer and worship. Through the verses ‘Stand the night in prayer, except for a little’ and ‘And during part of the night, perform the additional prayer for you,’ God calls the Prophet (PBUH) to nighttime worship.

Night is a time when a person can distance himself from the concerns of daily life and find an opportunity to commune with God and draw strength from the source of spirituality.

To put it in modern terms, just as machines and equipment require energy to continue functioning, human beings need spiritual renewal in order to carry out a demanding mission. Night prayer, worship, and supplication provide this connection to the infinite source of divine strength.

“Therefore, God instructs the Prophet (PBUH) to engage in nighttime worship so that during the day he can carry out his responsibilities with greater strength and energy.

Another command is striving against the disbelievers and hypocrites. God says: ‘O Prophet, strive against the disbelievers and the hypocrites and be firm with them,’ and in another verse says: ‘Urge the believers to fight.’ The Prophet (PBUH) was required to stand firmly against the enemies of the faith and hypocrites and not allow them to exploit or infiltrate the community.”

Professor Mehrizi made an important point regarding the meaning of “disbelief” (kufr) in the Qur’an, saying:

“It appears that the word kufr in many Qur’anic verses does not merely refer to its technical jurisprudential meaning—that is, anyone who follows a religious law other than Islam. Rather, in many instances it refers to an attitude of hostility, rejection of truth, stubbornness, and conscious opposition to truth.

Therefore, the meaning of kufr should be understood in each verse according to its context and the circumstances surrounding that verse.”

Another divine command is judging according to revelation. God instructs the Prophet (PBUH) to judge and make decisions solely on the basis of what God has revealed and not to replace divine revelation with any other standard.

The Qur’an also gives a specific instruction regarding the pledges of allegiance made by believing women, saying: “Then accept their pledge.” If believing women came to the Prophet to pledge allegiance under the conditions specified by the Qur’an, he was to accept their pledge.

The Prophet’s (PBUH) Relationship with the Community Was Not Based on Paternalism, Domination, or Coercive Authority

Professor Mehrizi examined the Qur’anic portrayal of the Prophet’s relationship with the people and stated:

“Another group of verses concerns the relationship between the Noble Prophet Muhammad (PBUH) and the people. The Qur’an uses particular expressions to explain this relationship, each carrying a profound message.

One such expression is the verse: ‘Muhammad is not the father of any of your men.’ On the surface, this verse relates to the story of Zayd ibn Harithah and the rejection of the pre-Islamic practice of adoption. However, it seems possible to derive a broader meaning from it as well.

The Qur’an does not intend the relationship between the Prophet and the community to be one based on paternalism, domination, or coercive authority—as though the Prophet were the guardian of the people and they had no agency of their own.

Just as the Qur’an uses the expression ‘their brother’ in reference to certain other prophets, here too it appears that the Qur’an seeks to portray a close, human relationship free from domination.

In the same context, the Qur’an uses expressions such as ‘from among yourselves,’ ‘from you,’ and ‘your companion’—meaning that the Prophet was from among you, among you, and your companion and fellow human being.”

Taken together, these expressions appear to reject any kind of class-based relationship between the Prophet (PBUH) and the community. The Prophet should not consider himself superior to the people, nor should the people feel that they were dealing with an inaccessible figure separated from them by an insurmountable distance.”

The Prophet Never Had a “Sense of Superiority” Toward Others

He continued: “We can also see the practical manifestation of this perspective in the conduct of the Noble Prophet Muhammad (PBUH). He would sit among the people in such a way that when a newcomer enthttps://faradars.org/my-accountered the gathering, it was not always easy for that person to determine which of those present was the Prophet.”

Prophet Muhammad (PBUH) was a teacher, educator, and guide for humanity

“This manner of conduct was an expression of rejecting outward privileges and class distinctions. Naturally, anything that reinforces such distance—including ceremonial formalities, special privileges, elevated positions, and symbols that create a sense of superiority—is incompatible with the spirit governing the Prophet’s conduct.”

The Prophet’s (PBUH) Entire Concern Was the “Growth, Education, and Guidance of Human Beings”

Professor Mehrizi emphasized: “Overall, the Holy Qur’an presents the Noble Prophet Muhammad (PBUH) as an ethical, benevolent, compassionate, and kind person toward the believers; a figure characterized by forgiveness, humility, and patience, while at the same time standing firm and resolute against hostility, rejection of truth, and deception.”

“He was a teacher, educator, and guide for humanity. For this reason, the Qur’an says: ‘Indeed, in the Messenger of Allah you have an excellent example.’

The Noble Prophet Muhammad (PBUH) was not merely a politician whose entire concern was power and political relations. Nor was he simply a philosopher, intellectual, or artist whose mission was limited to theoretical discussions or artistic expression.

He was a prophet devoted to a mission, whose entire concern was the growth, education, and guidance of human beings and leading them toward divine perfection.”

 

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