مبانی حکمرانی معنوی پیامبر اسلام(ص) از منظر قرآن با رویکرد نقد شبهات

Prophetic governance in the Qur’an is conceptualized as a divine, integrated, and teleological system: a coherent, purposeful structure grounded in clearly defined principles that organically connects spiritual guidance, divine education, and social organization. Within this system, guiding human beings toward monotheism, cultivating their moral and spiritual capacities, and regulating social relations through justice and human dignity constitute three interdependent dimensions of a single reality. Its integrated character precludes rigid divisions between the mosque and the marketplace, worship and politics, ethics and power, or spiritual formation and social administration. The interconnected elements of this governance are examined across three dimensions: cognitive, dispositional, and practical. The study also critically examines the secular foundations of Western thought and evaluates contemporary objections to the Prophet’s governance. It aims to demonstrate that his governance integrated ethics, justice, education, and spiritual guidance, conceiving political power as a divine trust directed toward human perfection and dignity. The central research question concerns the nature, structure, and foundations of Prophetic governance in the Qur’an. Related questions examine the structural role of each of its six fundamental pillars within an integrated governance framework; its cognitive, dispositional, and practical dimensions; criticisms of the secular foundations
of Western thought; contemporary objections to the Prophet’s governance; and the understanding of political power as a divine trust aimed at realizing human perfection
and dignity. These questions address the theoretical foundations, internal structure, anthropological dimensions, and contemporary challenges of Prophetic governance. They suggest that Prophetic governance should be understood not merely as a transient historical experience but as a living model that can be critically examined in relation to contemporary human concerns. This study employs an analytical–comparative approach grounded in
the theoretical framework of Tawhidic-ethical governance. Alongside examining the 
interconnected elements of Prophetic governance across its cognitive, dispositional, and practical dimensions, it critically analyzes the foundational premises of Western secular thought, including humanism, secularism, instrumental rationality, radical individualism, moral relativism, utilitarianism, secular rationalism, and secular social-contract theory. It also examines contemporary objections to Prophetic governance advanced by Suha in The Critique of the Qur’an, Ibn Warraq in Why I Am Not a Muslim, Patricia Crone in Hagarism, W. Montgomery Watt in Muhammad at Medina, Tom Holland in In the Shadow of the Sword, Robert Spencer in The Truth about Muhammad, and Bernard Lewis in The Political Language of Islam. The methodological procedure comprises four stages: examining and critiquing Western foundations; explaining Prophetic governance on the basis of the Qur’an; analyzing its cognitive, dispositional, and practical dimensions; and responding to objections concerning these dimensions. This framework facilitates both intra-religious analysis and critical engagement with external critiques.




66                                                                      Islamic Governance Studies, Vol. 2, No. 2, 2026




The findings indicate that Prophetic governance in the Qur’an constitutes a divine, integrated, and teleological system founded on six fundamental pillars: Tawhid (divine unity), mercy and compassion, justice, spiritual purification and education, consultation (shura), and human dignity. Each pillar performs a distinct structural function within an integrated network. Tawhid provides the source of legitimacy and entails the rejection of all forms of human domination; mercy and compassion supply the ethical spirit governing the exercise of power; justice establishes the framework for regulating social relations; spiritual purification and education lay the foundation for inner transformation; consultation provides a mechanism for participation and checks on power; and human dignity constitutes the ultimate purpose of social organization. From this perspective, the foundational premises of Western secular thought are challenged insofar as they tend to reduce political power to human contract, instrumental reason, and individual interest while severing its connection to revelation, ethics, and the spiritual ends of human existence. The study further demonstrates how contemporary objections to Prophetic governance can be critically examined and addressed within this integrated framework. Prophetic governance emerges as a synthesis of ethics, justice, education, and spiritual guidance in which political power is conceived as a divine trust directed toward human perfection and dignity. Within this network, Tawhid without mercy may degenerate into domination; justice without spiritual purification may result in rigidity; consultation without human dignity may become merely instrumental; and mercy without justice may lead to disorder. The
six pillars therefore acquire their full meaning and function through their organic interrelationship. The study concludes that Prophetic governance offers a Tawhidic-ethical, integrated, and teleological model in which spiritual guidance, divine education, and social organization are organically interconnected through the six pillars of Tawhid, mercy and compassion, justice, spiritual purification and education, consultation, and human dignity. Within this model, legitimacy, participation, oversight, and accountability derive from Tawhid and human dignity. It can therefore provide contemporary societies with a framework for more just, spiritual, and responsible coexistence at the individual, social, and political levels while helping to prevent moral disintegration and the abuse of power. The model offers an alternative framework for addressing the spiritual, ethical, and political crises of the contemporary world—one in which power is understood not as an instrument 
of domination but as a trust dedicated to service, human formation, and the flourishing of human dignity.