The Compassionate Society Approach from a Civilizational Perspective in the Noble Quran

The main idea of this research is to highlight the foundational characteristic of society from a religious and Quranic perspective-namely, the characteristic of “compassion”-which differs fundamentally from the characteristics of society as understood in Western sociology or in modern society, the latter being grounded in individualism, self-centeredness, and the negation of the Other. The notion of society has long been a subject of discussions, and most philosophical and social theories across eras and civilizations have addressed it. This concern has typically been linked to the view of these theories regarding the universe, nature, the Creator, and the relationships of human beings with the unseen (al-ghayb), with the self, and with others.The research seeks to demonstrate that the divergence in the conception of society, its functions, and the nature of relationships that ought to prevail among its members stems fundamentally from differences in intellectual sources and religious beliefs. Accordingly, this study compares several levels between, on the one hand, the society produced by intellectual, social, and modernist transformations in the West-which has vigorously promoted individualism and the supremacy of the individual ego-and, on the other, the divine Quranic authority, which views society as aimed at the realization of “compassion,” founded upon a comprehensive system of mercy and compassion. This system originates with divine mercy, extends through the Prophet of Mercy, Muḥammad (peace and blessings be upon him and his Household), and culminates in compassionate relationships among human beings, formed at the primary nucleus of society, that is, the family: “And We have placed between you affection and mercy” (Qur’an 30:21).
The research-contrary to many social theories and hypotheses-emphasizes that the primary social unit is the conjugal pair (zawjiyya), which constitutes the nucleus from which society emerges. From this perspective, society is not merely an aggregate of individuals; rather, the existence of these individuals is situated first within a social system called the family, and thereafter within broader geographic, political, educational, religious, tribal, ethnic, or other historical and social affiliations. The research demonstrates that the Quran accords primacy to familial relationships and their organization, placing them at the forefront of priorities. Only thereafter does it address social relationships across various levels-economic, administrative, pedagogical,
and other dimensions of individual and communal life. The compassionate society envisioned by this research from the Quranic perspective is a society firmly grounded in the family, in which relationships among its members are regulated according to ethical priorities and human justice. In light of the purpose of human creation and the honoring of humankind through divine vicegerency-“And We have certainly honored the children of Adam” (Quran 17:70) - and given that the family constitutes the foundation for establishing society and, consequently, the basis for the emergence of civilizations, the essential core of family structure in the Quranic view is ṣilat al-raḥim (maintaining ties of kinship). Accordingly, kindness toward parents marks the beginning of maintaining kinship ties. This kindness forms the nucleus of a society that the Noble Quran desires to be compassionate- a society endowed with a fully human and comprehensive function. Without this kindness, no act of maintaining kinship ties can truly be connected to divine mercy. In such a compassion-oriented mindset, the human being does not perceive himself or herself merely as an autonomous individual actor; rather, the ultimate aim is the performance of righteous deeds that draw one nearer to God. The absence of this divine–transcendental mode of thought results in a society that
stands outside any merciful conception and remains remote from the family-based compassionate dimension. The Quranic compassionate society is not limited merely to the practice of righteous deeds, charitable spending, goodness toward parents, justice, fulfillment of covenants, patience, humility, and forgiveness. Rather, it also includes proactive prevention of anything that might harm this compassionate structure- a dimension that finds no corresponding place in the attention of Western sociologists. Another crucial point on which the research insists is that compassionate relationships within society originate in the family and are not the product of social experience or field studies- as is the case with theories in sociology or education. Rather, they stem from a perspective and a set of values that pre-existed the formation of societies themselves. These values were shaped on the basis of divine knowledge of human interests-not derived from experience and political, urban, or civil developments.