Compassion in Islam is a foundational value that is deeply embedded in the Qur’anic worldview and the Prophetic tradition. The Qur’an presents compassion as a universal principle guiding both divine action and human behavior, emphasizing mercy toward all of creation, including fellow humans, animals, and the environment. It frames compassion in Islam not merely as a virtue but as a moral duty, essential for justice, empathy, and social harmony.
The life of Prophet Muhammad (PBUHH) offers a practical demonstration of compassion in Islam, as he embodied mercy in his interactions with all people, including enemies, the poor, women, children, and even animals. This study explores both the Qur’anic and Prophetic perspectives to show how compassion is central to Islamic teachings and can serve as a transformative force for building more just, humane, and spiritually conscious societies.
Compassion: A Divine Attribute in Islam
Compassion begins with the understanding of God’s nature as inherently merciful and kind. Among the most frequently mentioned names of God in the Qur’an are Ar-Raḥmān (The Most Compassionate) and Ar-Raḥīm (The Most Merciful), both of which are derived from the Arabic root r-ḥ-m, denoting tenderness, mercy, and care.
These names appear in the Basmala (BismiLlāh al-Raḥmān al-Raḥīm), which precedes 113 out of 114 chapters of the Qur’an, highlighting the centrality of mercy and compassion in Islam. This divine emphasis serves as a theological foundation for understanding God’s relationship with creation. Qara’ati writes: “Perhaps the mention of the words Raḥmān and Raḥīm at the beginning of the Book is an indication that the Qur’an is a manifestation of Divine mercy, just as creation and the prophetic mission are manifestations of His grace and mercy[1].”
The Qur’an further emphasizes that God’s mercy encompasses all things: “My mercy embraces all things” (Qur’an 7:156). This universal declaration underscores that compassion in Islam is not exclusive to Muslims but extends to all of humanity and creation. Ṭabrisī in his interpretation writes: “Indeed, His mercy in this world encompasses both the righteous and the wicked, but on the Day of Resurrection, it will be exclusively for the God-conscious[2].”
The blessed Verse “Say, O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins…” (Qur’an 39:53) provides all sinners with the hope of turning to Allah Almighty, since the main goal behind all them is to guide man toward Him rather than hostility and vengeance. Proclaiming His Boundless Mercy, Forgiveness, and Love to all[3]. These verses highlight that compassion is both a divine attribute and a source of hope, encouraging repentance, humility, and trust in God’s kindness.
Compassion in the Qur’an
Compassion in Islam is most vividly articulated in the Qur’an, where it is presented as a divine command, a moral virtue, and a defining feature of true believers. The Qur’anic term raḥma (mercy, compassion) occurs over 200 times[4] in various forms, underscoring its centrality in the spiritual and ethical worldview of Islam. Compassion in Islam is not merely a personal quality but a collective responsibility that shapes the behavior of individuals, families, and societies.
The Qur’an commands believers to show kindness and mercy to others, especially the vulnerable. In Surah Al-Baqarah (Qur’an 2:177), righteousness is defined in part by caring for orphans, the needy, travelers, and captives. This demonstrates that compassion is tied to social justice and the fair treatment of all people.
Moreover, the Qur’an emphasizes gentleness even when confronting wrongdoing. In Surah Tāhā (Qur’an 20:44), God commands Moses and Aaron to speak softly to Pharaoh: “Speak to him in a soft manner; maybe he will take admonition or fear.” This reveals that compassion in Islam is not abandoned even in the face of tyranny. The Qur’an also describes the Prophet Muhammad (PBUHH) as being deeply concerned for his people, stating: “There has certainly come to you an apostle from among yourselves. Grievous to him is your distress; he has deep concern for you, and is most kind and merciful to the faithful.” (Qur’an 9:128). This verse again reinforces that compassion is reflected in both divine revelation and prophetic character.
Surah Fuṣṣilat (Qur’an 41:34) says: “Repel [evil] with what is best. [If you do so,] he between whom and you was enmity, will then be as though he were a sympathetic friend.” In this verse, “God Almighty is saying unto His Noble Prophet (S) that no matter how disbelievers utter slanderous words against you and do wrong to you, you should return their evil words with clemency and speak unto them gently and kindly so that your enemies and foes may befriend you and turn to the Islamic faith[5].”
Consequently, believers are urged to be forgiving and to repay evil with good. This principle of moral elevation through compassion underscores how compassion promotes reconciliation, peace, and spiritual excellence. Thus, the Qur’an provides a comprehensive framework where compassion is not optional; it is a divine imperative that guides personal ethics, social interactions, and the greater moral mission of the Muslim community.
Compassion in the Life and Teachings of Prophet Muhammad (PBUHH)
Compassion finds its most perfect human expression in the life and teachings of the Prophet Muhammad (PBUHH), who is described in the Qur’an as “a mercy to the worlds” (Qur’an 21:107). His mission was not only to deliver the divine message but also to embody the spirit of mercy in every aspect of life. The Prophet’s actions, speech, and interactions consistently reflected kindness, patience, and empathy, core elements of compassion in Islam.
In his treatment of others, regardless of their faith or social status, the Prophet demonstrated remarkable gentleness. He showed mercy to those who insulted or harmed him, choosing forgiveness over vengeance. For instance, after the conquest of Mecca, the Prophet (PBUHH) stood at the door of the Ka’bah and granted an amnesty for all. The Prophet (PBUHH) said: “Today is the day of mercy. Today is the day God makes Quraysh faithful and honorable[6].” This story powerfully illustrates how compassion in Islam, as practiced by the Prophet, goes beyond personal grievance and seeks long-term guidance and mercy for others.
The Prophet’s compassion extended to the weak and marginalized. He emphasized care for orphans, the poor, and women, and warned against oppressing them. In one hadith, he said: “He is not one of us who does not show mercy to our young and respect to our elders[7]”. His treatment of children was notably tender; he would shorten prayers if he heard a child crying so as not to distress the mother[8]. These examples highlight how compassion in Islam is deeply connected to daily human experiences and interpersonal consideration.
Even animals were recipients of the Prophet’s mercy. He forbade cruelty to animals and encouraged humane treatment, saying: “An animal has six rights upon its owner, the first of which is to feed it when it descends and offers it water when passing by[9].”
Once, he praised a woman who was forgiven by God for giving water to a thirsty dog[10]. Such stories reinforce that compassion in Islam is not limited to humans but encompasses all of God’s creation.
The Prophet Muhammad (PBUHH) also taught that God’s mercy is conditional upon humans being merciful: “Have mercy on those on the earth, and the One above the heavens will have mercy on you[11]”. This hadith underscores the reciprocal nature of compassion in Islam and the spiritual importance of embodying compassion.
Compassion as a Social and Ethical Principle
Compassion in Islam is not confined to personal piety or spiritual sentiment—it is a comprehensive social and ethical principle that governs the behavior of individuals and communities. Islamic teachings emphasize that mercy and kindness must be reflected in social interactions, economic dealings, legal judgments, and public policy. The Prophet Muhammad (PBUHH) made it clear that society cannot function righteously without justice tempered by compassion. He said, “Allah will not be merciful to him who is not merciful to people[12].” This highlights how compassion in Islam serves as both a personal obligation and a social imperative.
The Qur’an calls upon Muslims to uphold compassion in every sphere of life, particularly toward the oppressed, the poor, and the marginalized. In Surah Al-Nisā’ (Qur’an 4:36), Allah commands: “Worship Allah and do not ascribe any partners to Him, and be good to parents, the relatives, the orphans, the needy, the near neighbour and the distant neighbour, the companion at your side, the traveller, and your slaves….”, a powerful list that defines a compassionate society. Such directives show that compassion is the foundation for building equitable and morally conscious communities.
Compassion in Islam also plays a vital role in economic ethics. The Qur’an and Sunnah encourage fair trade, prohibit exploitation, and commend charity (ṣadaqah) and almsgiving (zakāt) as means of wealth redistribution. In Surah Al-Tawbah (Qur’an 9:60), zakāt is prescribed for the poor, the needy, and other vulnerable groups, illustrating institutionalized compassion as an economic policy. The Prophet (PBUHH) declared: “He is not a believer whose stomach is filled while the neighbor to his side goes hungry[13]”, reinforcing the principle that compassion in Islam demands tangible concern for others’ welfare.
In conflict resolution and criminal justice, Islam insists on mercy and restorative approaches. The Qur’an permits legal retribution (qiṣāṣ) but praises forgiveness: “But if one is granted any extenuation by his brother, let the follow up [for the blood-money] be honourable, and let the payment to him be with kindness.” (Qur’an 2:178). Likewise, the Prophet (PBUHH) pardoned numerous enemies, demonstrating that compassion in Islam favors reconciliation and rehabilitation over harsh punishment, whenever possible.
Conclusion:
In conclusion, compassion in Islam stands as a foundational virtue deeply embedded in the Qur’anic worldview and the Prophetic tradition. The Qur’an declares that compassion is both the purpose and the method of the Prophetic mission. Furthermore, compassion in Islam is not limited to spiritual or interpersonal conduct; it extends to all aspects of life, including justice, economic fairness, governance, and care for the weak.
Today, as the world faces rising intolerance, inequality, and division, the Islamic call to mercy offers a timeless blueprint for healing and unity. By internalizing and practicing compassion, individuals and societies can foster a more just, peaceful, and spiritually grounded world.
Compassion in Islam remains profoundly relevant in today’s world as a guiding principle for ethical living, social harmony, and global peace. Amid widespread injustice, conflict, and individualism, the Islamic emphasis on mercy—as rooted in the Qur’an and exemplified by the Prophet Muhammad (PBUHH)—offers a model of humane engagement.
Notes
[1] . Qara’ati, Mohsen (2009). Tafsir-e Nūr, vol. 1, pp. 25-26
[2] . Ṭabrisī, Faḍl ibn Ḥasan (1993). Majma` al-Bayān fī Tafsīr al-Qur’an, vol. 4, p. 747.
[3] . Faqih Imani, Sayyid Kamal et al (1997). An Enlightening Commentary into the Holy Qur’an, vol. 16, p. 91.
[4] . Jabūrī (1434 AH). Al-Ṣifāt al-Ilāhiyya al-Muḍāfa fī al-Qur’ān al-Karīm, p. 38.
[5] . Faqih Imani, Sayyid Kamal et al (1997). An Enlightening Commentary into the Holy Qur’an, vol. 16, pp. 255-256.
[6] . Wāqidī, al-Maghāzī, vol. 2, p. 822.
[7] . Tirmidhī, Muḥammad ibn ‘Isa (1998). Al-Jāmi` al-Ṣaḥīḥ, vol. 4, p. 97, Hadith No. 1919.
[8] . Sahih al-Bukhari 868, Chapter 163: Book 10: Call to Prayers (Adhaan). https://sunnah.com/bukhari:868
[9] . Ṣadūq, Muḥammad ibn Ali (1983). al-Khiṣāl, p. 33.
[10] . Sahih al-Bukhari 3321, Chapter 17: Book 59: Beginning of Creation. https://sunnah.com/bukhari:3321
[11] . Jami` at-Tirmidhi 1924. Chapter 16: Book 27: Chapters on Righteousness And Maintaining Good Relations With Relatives https://sunnah.com/tirmidhi:1924
[12] . Sahih Muslim 2319a. Chapter 15: Book 43: The Book of Virtues. https://sunnah.com/muslim:2319a
[13] . Al-Adab Al-Mufrad 112. Chapter 61: Book 6: Neighbours. https://sunnah.com/adab:112
References
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Al-Adab Al-Mufrad. https://sunnah.com/adab
Faqih Imani, Sayyid Kamal et al (1997). An Enlightening Commentary into the Holy Qur’an. Translated by Sayyid Abbas Sadr-‘Ameli. 1st ed. Vol. 5. Isfahan: Iman Ali Library and Research Centre.
Jabūrī, Riyāḍ Yūnus (1434 AH). Al-Ṣifāt al-Ilāhiyya al-Muḍāfa fī al-Qur’ān al-Karīm. Beirut: Dār al-Kutub al-Islāmiyya.
Jami` at-Tirmidhi. https://sunnah.com/tirmidhi
Qara’ati, Mohsen (2009). Tafsir-e Nūr (1st edition). Tehran: Cultural Center for Teachings of the Qur’an.
Ṣadūq, Muḥammad ibn Ali (1983). al-Khiṣāl. Annotator: Ali Akbar al-Ghafari. Qom: Maktabat Jāmi’at al-Mudarrisīn.
Sahih al-Bukhari. https://sunnah.com/bukhari
Sahih Muslim. https://sunnah.com/muslim
Ṭabrisī, Faḍl ibn Ḥasan (1993). Majma` al-Bayān fī Tafsīr al-Qur’an (3rd edition). Tehran: Naser Khosrow.
Tirmidhī, Muḥammad ibn ‘Isa (1998). Al-Jāmi` al-Ṣaḥīḥ [Sunan al-Tirmidhī] (1st edition). Cairo: Dar al-Hadith.
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