نشریه سیره پژوهی اهل بیت
سال نهم شماره 2 (پیاپی 17، پاییز و زمستان 1402)

The moral status of Arab society before Islam was a function of tribal traditions. This led to the formation of self-interested ethics, which is interpreted as "Jahili Hamiyyat" in the Holy Qur'an. Based on this, the Prophet's strategy to deal with that situation was to create a gap in the structure of the Jahili society and design new Islamic social norms. The main research question is, what strategies did the Prophet (PBUH) use to create new moral norms? This research, using the library method and sociological approach, showed that the Prophet Muhammad took three individual, group and civic strategies to weaken the Jahili hegemony and replace the new moral norms. He used individual and group strategy in Mecca and civil methods in Medina.

Prophet Muhammad`s (PBUH) military power and political in Medina was such that in the short time, the Ḥejāz reign was forced to accept in the current situation and even to surrender of Islam. The Prophet (PBUH) in Behavior to conduct in integrating the Opponents and Neo-Muslims to the Islamic Society confronted with challenges from some of the Muslims. These intellectual spectrums created in the Islamic society; one of the believed that in compassion against to the opponents and Neo-Muslims at the height of power, but the other believed in the use of power, violence, and severity. This Article tries to discussing about two intellectual spectrums with the method of historical analysis and responds to this question; how was Behavior Practices of The Prophet (PBUH) to Conduct in integrating the Opponents and Neo-Muslims with the Islamic Society in spite of the obstruction of the spectrum of Muslim extremism. The results of research show that the radical intellectual spectrum with the violent thoughts in covering religion, believed that to deal strongly with the opponents and the surrendered enemies. They have been revealed these thoughts in different situations in the form of concepts such as; killing, beheading, revenge, humiliating and like this appeared, But the intellectual spectrum of Moderate and peaceful with the pioneer of the Holy Prophet have been revealed their behavior in the form of pardon and forgiveness, and human dignity of opponents and Neo-Muslims. Prophet was able to use the capabilities and experiences of among the opposition and Neo-Muslims, while building trust, provided to conduct their behavior to the Islamic society.

The type of interactions of the Holy Prophet (PBUH) with others is very important. Observance of ethics in the life is one of the most important behavioral characteristics of the Prophet (PBUH). The main question of the article is what was the moral Sira of the Prophet (PBUH) and her behavior towards others? and did prophetic ethics have an effect on people's convergence and social solidarity? The analysis of the Primary sources, especially the sources of History, Sira and Ḥadīth, and the use of the descriptive-analytical method show that the observance of ethics and moral affairs was of particular importance in the life of the Prophet (PBUH). The Prophet (PBUH) respected all people, and did not see himself as separate from people. He was a tolerant person and forgave those who mistreated him. The Prophet (PBUH) respected equality in dealing with people, and no one was superior to others in his opinion, except for having piety (taqwā). Observance of these matters has attracted people to him and has been effective in the formation of a Unified Islamic Ummah. The disputes that arose after the death of the Prophet (PBUH) in the Islamic society regarding the succession, although it could create a serious challenge in social solidarity, but the management of the situation by Imam Ali (AS) removed this serious danger.

The Sira of Prophet Muhammad (PBUH) in political, cultural, and social dimensions serves as an exemplary model for Muslims. The Prophet employed innovative methods to captivate the hearts of diverse social groups. He also adopted a unique methodology in conveying the divine message and propagating the teachings of Islam. This study aims to answer the question: What methodologies did the Prophet employ in his interactions with different social strata of his time? Utilizing a descriptive-analytical approach and drawing on library resources, the study finds that Prophet Muhammad (PBUH), with comprehensive knowledge of his audience, employed different methods for their guidance. He was able to identify the distinct characteristics of various groups, including the general public, wrongdoers, enemies and disbelievers, followers of other religions, and tribes, and to interact with each group separately, providing tailored education for each. The Prophet’s creative educational Approachs were aligned with the individual and social capacities of various social strata and were influenced by the contemporary context, leading to the widespread acceptance of Islam.

The first Western conceptualization of the Prophet (PBUH) carried the influence of religious motives, and almost inevitably included some kind of myth-making. Their continuation and repetition until the end of the Middle Ages made a lasting impact on the Western mindset. Several factors had an effect on the way the West conceptualization of the Prophet (PBUH). The crusades and the increase in the scope of Christianity and Islam prejudice caused Peter Arjamand, the monk (Rāheb) of Deir Colony, to order a false and biased translation of the Quran. This erroneous translation had a significant impact on the negative portrayal of the Prophet (PBUH). These depictions were so widely disseminated that they became dogma. This article, with a descriptive-analytical method, seeks to answer the question of what effect did the translations of the Quran in European languages ​​have on the conceptualization of the Prophet (PBUH) in the West? The findings of this research show that the first translation of the Quran into Latin in the 12th century AD increased Christian bias toward the Prophet (PBUH) and became a standard for the works of scholars of Christianity. It was only after the correct translation of the Quran into English in the 18th century that a relatively realistic understanding of the Prophet of Islam (PBUH) was established.

Ecology examines the interactions and interconnections between ecosystems and human society. Human communities cannot establish or sustain life without observing, understanding, and engaging with their surrounding ecosystems. The article intentionally avoids using the term "environment" and seeks to explore a lesser-known aspect of the Prophet Muhammad's Sira (PBUH), specifically how he interacted with and respected the ecosystem of the Arabian Peninsula (jazīrat al-ʿArab) during his time. By adopting a historical-contextual approach, this research offers valuable insights into the Prophet's relationships with the elements and components of the ecosystem in that era, which can be seen as a compassionate, humane, and balanced approach to all forms of existence in the Sira of the Prophet Muhammad (PBUH).