جستجوی مقالات مرتبط با کلیدواژه "پیامبر اکرم(ص)" در نشریات گروه "تاریخ"

Examining the historical evidence and clues shows that despite the various economic behaviors and transactions in the pre-Islamic Arab society; the mentioned society did not have the necessary economic health and had provided the grounds for two strata - rich and poor. This had pushed the society away from the economic balance. On the other hand, the approach of Sira Nabawiyya to provide a correct model of economy required to present, define and effort to replace economic teachings based on Islamic principles instead of principles and behaviors derived from Jahiliyyah thought. The present research tries to use the method of thematic analysis and also by using the existing definitions in the new institutionalism approach in economics to achieve the shape and general logic of the prophet's actions in the direction of changing and aligning the attitude and behavior of people and finally, institutionalizing the economic teachings of Islam, and answer the question that how did the Prophet (PBUH) change the attitude and behavior based on the Jahiliyyah system regarding economic issues to the Islamic attitude and behavior? The conducted research shows that the Prophet (PBUH) after proposing and replacing the most important foundations of Islamic thought, such as monotheism and resurrection, which acted as strong drivers and inhibitors according to the conditions, instead of the foundations of common thought in the Arab society of that day, such as polytheism, idolatry and denial of resurrection; by planning the economic teachings of Islam in the form of official institutions such as the ownership institution and the harmless institution, as well as informal institutions such as the contract institution, as well as using executive capacities such as using the capacity of the mosque institution and monitoring the executive system, tried to change, coordinate and align attitudes and The behavior of the people with the economic attitude and behavior of Islam. This, in the form of an institutional structure, can play an effective role in establishing the basic actions and functions of the Islamic economy in the Islamic society.

Although examining the history of the life of the Holy Prophet (pbuh) and the events of the beginning of Islam, and even before the Prophet missionary is important, but his mission as the official beginning of the religion of Islam and the prophethood of the Holy Prophet (pbuh) is more important. It is possible to reconstruct this period in the history of early Islam by examining the contradicts between the reports of this event in historical books and comparing it with other information in the early sources. This article, through descriptive-analytical method and by analyzing the results obtained from the study of important and early written sources of the history of early Islam, has investigated and criticized the popular viewpoints about this event. Moreover, the most important contradictions in the internal content of this report and its conflict with some verses of the Holy Qur’an have been taken into consideration, and doubting in the popular report, demands the examining of the authentic version of this event, which, in addition to the lack of conflict, does not have theological problems.

Knowledge regarding addresses is one of the important elements in firming beliefs and changing behavior in human societies. The Holy Prophet (pbuh) paid special attention to this matter in order to guide the people. By examining historical reports and using Ayatollah Javadi Amoli’s cognitive theory, the present research seeks to answer the question of what cognitive levels the addresses of the prophetic era were in, and what measures the Holy Prophet (pbuh) has done to guide the addresses according to their specified levels? Today, launching a cognitive war against Islamic beliefs by the opponents and the need for having a road map to deal with this war makes it necessary to investigate this issue. The cognitive ability of the audience of the Holy Prophet (pbuh) was broken in the cognitive war of the false front, and the audience was caught in disharmony in terms of opinion and action. Different cognitive barriers placed the addresses of the Prophetic era in different spectrums. The Holy Prophet (pbuh) created harmony between the cognitive ability through detailed study of cognitive awareness of the audience, conscious raising in society and removing the cognitive barriers regarding each belief individually. He institutionalized Islamic beliefs in his audience based on their capacity.

The economic and social boycott (surrounding) and sanctions against the prophet (PBUH) and his followers in Shiʿb Abī Ṭālib (Arabic: شعب ابی طالب, Valley of Abū Ṭālib) is one of the most important threats of Prophet Muhammad (PBUH) which the polytheists of Quraysh had done to destroy Islam and surrender the Holy Prophet to their demands, but this sanction had no result with the measures and adoption of strategies by the Holy Prophet and the patience and endurance of him and the Muslims. The present research is going to analyze this surrounding by a descriptive analytical method based on library resources and using narrations and historical sources. First, the nature and goals of the economic and social sanctions agianst Shiʿb Abī Ṭālib by Quraysh have been mentioned in this regard and finally, the aspects of this sanction and the Sira (Arabic: سیره, biography) of the Prophet in confronting this Surrounding have been studied and analyzed.

The biography of the Holy Prophet (PBUH) is a Shariah proof for us Muslims in all dimensions. One of the dimensions of the life of the Prophet (PBUH) is foreign relations in his government. The purpose of this article is to examine the principles governing on foreign relations in the government of the Prophet (PBUH) and to know how it is. The question is, what principles were foreign relations based on during the Prophet's rule? To answer the above question, the biography of the Prophet (PBUH) was investigated in this context with a descriptive-analytical method and with a historical approach, and the following results were obtained. Foreign relations in prophetic rule were based on principles such as; Monotheism and God-centeredness, exclusive sovereignty for God, the universality of the religion of Islam and the mission of the Holy Prophet (PBUH), the supremacy of Islam and the negation of the infidels' rule and the negation of their dominion over the believers, the establishment of communication and non-aggression pact with those who don't want to fight with Muslims and don't want the negation of Islam, faithfulness to covenants, seeking justice, Islamic da'wah and jihad. These principles are inferred from the life of the Holy Prophet (PBUH) and from the Holy Qur'an, which is the source of the Prophet's life. On the basis of these principles and by preserving the dignity and expediency of the Muslims, the Prophet (PBUH) took the Islamic invitation and during his lifetime spread Islam throughout the Arabian Peninsula and laid the groundwork for its expansion to other parts of the world.

One of the ways of divine help to his prophets is through outstanding companions within the same community and nation which that prophet was raised. In the case of the Holy Prophet of Islam, the Prophet Muhammad (PBUH) there were also a number of his relatives and friends who played a prominent role in supporting that Prophet in conveying his mission and establishing Islam. Among these prominent people, we can mention Hamza Sayyid al-Shuhada, the dear uncle of the Messenger of God. This outstanding character, especially after converting to Islam, played an effective role in defending the Holy Prophet and establishing and spreading Islam. Considering the social position and prestige as well as the personal characteristics and abilities of Hazrat Hamza (PBUH), his role in political and social aspects, especially in the field of jihad and military defense of the Prophet and Muslims is very prominent. This article seeks to take a brief look at this matter and explore a part of it.

With the arrival of the Prophet (peace be upon him) and the immigrants to Yathrib, and the construction of a mosque with a religious and political focus, and the establishment of simple houses for himself and the immigrants, the Prophet sought to apply religious beliefs in the design of urban space and architecture of buildings as well as social relationships. In the shadow of the civil covenant, residents of the city, especially Jewish community, were given equal citizenship rights and in the shadow of the brotherhood treaty the Muslims were united in the faith and endowed with places of worship and public facilities for all citizenssuch as gardens, wells and waters and pastures for horses. Thus, Yathrib became a Muslim city with monotheistic and idealistic foundations, and its simple architectural style combined with the avoidance of class divisions. And, of course, the simultaneous attention given to the amenities and public welfare of the citizens indicated the connection between the worldly and spiritual aspects of that city.