نشریه علم و تمدن در اسلام
پیاپی 16 (تابستان 1402)

War is one of the most important areas in which people, when faced with it, distance themselves from ethics and human nature and ignore moral values. The theories of the ethics of war try to reduce the damage caused by war by providing principles and rules related to various issues of war. On the other hand, moral teachings form an important part of Islamic teachings. At the beginning of Islam, the Prophet of God (PBUH) and Muslims faced the phenomenon of war;In such a way that there are verses of the Holy Qur'an and many narrations on the manners of war and the way of fighting with enemies. However, a coherent and meaningful structure and geometry of these teachings has not been presented. Using the qualitative content analysis method, this article tries to answer the question: "What is the pattern of war ethics in the political life of the Prophet of God (PBUH)?" The findings of the research indicate that morality flows in different areas of human life, including war. , the model that arose from the life of the Prophet of God (PBUH) has a guidance-oriented, happiness-seeking and conservationist view of war and by presenting moral principles in the five axes of war strategy, war tactics, combatants' merits, how to treat prisoners and how to treat property. And the environment provides the guidance and happiness of man and the protection of his dignity, life, property and environment.

Undoubtedly, the stability and instability of civilizations depends on many factors. According to religious texts, many spiritual and transcendental factors such as cruelty, disbelief, and polytheism are involved in the instability and destruction of civilizations, and this is what is required by some divine Laws such as ahbat, ibtala, tadmir, istisal, and istekhlaf. By using the library method in gathering information and the analytical descriptive method in deriving the point of view, this article deals with the explanation of why the punishment did not descend on this type of civilizations. The results of this research are as follows: A) Those nations and societies benefit from traits and characteristics that have led to progress. b) By using material means, one can raise the level of well-being and achieve progress, although in order to achieve prosperity and all-round progress, it is necessary to combine material and spiritual means. c) The possession of material facilities may be based on the Laws of imhal and istedraj.d) Disbelief does not prevent economic growth, although according to the ehbat law, worldly peace and prosperity will not be realized and this development will not be sustainable. e) Although some factors such as oppression are the cause of total destruction; But they have a necessary role for destruction and death. f) From the point of view of religion, sustainability is not equal to durability. Quality and quantity are considered together in it, which is interpreted as Kaushari's progress.

In the Islamic Middle Ages, the holy city of Mecca witnessed the formation of the religious and social phenomenon of “mojāvera. A number of Muslim Scholars who came to Mecca with the intention of Hajj, settled temporarily or permanently in this city and were called “mojāverūn”. Many of these “mojāverūn” scholars were from eastern lands, Transoxiana, Iran and Iraq. In this article, the contribution of these oriental scholars in the cultural and social life of Mecca has been investigated by using original sources, especially local Chronicles and Biographies. These scholars, who often came to Mecca for the purpose of studying, gradually became a part of the Meccan society and played a role in its political, social, and cultural life. According to the sources, most of the neighbors of Mecca were from Iraq and Iran. The eastern “mojāverūn” contributed a lot to the growth and expansion of scientific activities in the city of Mecca. The presence of these Scholars made Masjid al-Haram one of the most important Scientific Centers in the Middle Ages.

During his mission, the Prophet (PBUH) signed numerous agreements with active political and social groups in Hijaz with tact and foresight. These treaties, which were concluded with the People of the Book, polytheists and Muslims, played an important role in the political and social developments of the beginning of Islam, including the migration of the Prophet (PBUH) and Muslims to Medina, the formation of the Islamic government and the formation of Islamic civilization. The problem of this research is to examine these agreements with the approach of civilization. The result of the research shows that the components of Islamic civilization, such as creating stable security, promoting education and training, creating administrative organization and political organizations, social cohesion, sacrifice and sacrifice, tolerance and acceptance of diversity of views and synergy and convergence in the agreement There are Safeguarding human rights in the Halaf-ul-Fadhul Treaty, calling for monotheism and in the First Uqaba Treaty, laying the groundwork for social order and organizational work in the Second Uqaba Treaty, creating social cohesion, determining geographic territory, political sovereignty and governorship, and sustainable security in the General Medina Treaty. Brotherhood and brotherhood in the Moakhat Treaty, stabilization of political sovereignty in the Hudaybiya Peace Treaty have been realized. This article has analyzed these treaties with the approach of civilization by collecting library data and using a descriptive-analytical method. And the review of the background shows that the covenants of the Holy Prophet (PBUH) have been given less attention with this approach.

Morteza Motahari , one of the Shia philosophers and Islamic prominent figures , had a key role in modern Islamic civilization and revival of Islam . He had political, economic , cultural, social views . The present study aimed to investigate his Islamic , civilizing cultural ideology . Master Motahari had an important role in contributing to Muslims ’ intellectual abilities and training others through his great works . According to Motahari , every social movement is prone to problems , such as the foreigners ’ influence on its thoughts, extreme modernism, and the influence of opportunists . He also believed social movements may undergo change in future . He believed cultural change and creating new social structure necessitates knowing the factors in cultural damage . The present study , using a descriptive - analytical approach , deals with his cultural viewpoints .Key Terms: Shahid Motahari, Islamic Civilizing Ideology, Cultural Ideology, Social Movement, Education

The works left by the predecessors, including their letters, are valuable scientific and civilizational treasures that, as a reporter, report historical events for future generations. . According to their knowledge, some authors have studied a type of Islamic historiography which is interpreted as biograph. Recording the history of the biography of the great prophet (pbuh) is one of the initiatives of the Quran, which brings a part of the history and life of that prophet to serve as a model for humanity in different dimensions. Madaeni was one of the prolific authors who, with his scientific genius and extensive knowledge, invented branches of Islamic historiography - including the history and life of the Great Prophet (PBUH). He played an essential role in the expansion of this type of historiography and has influenced the authors after him. This article describes and analyzes Madaeni's writings from first-hand texts in biographical analysis. The article seeks to answer the question of how Madaeni was able to play a role in the expansion, completion and establishment of some subjects in biographical studies. . As a result, Madaeni wrote biographies and its sub-branches, such as "Ahud al-Nabi", "Akhbar al-Munafaqin", "Tasmiyeh al-Munafaqin", "Tasmiyeh al-Dhin Yazoon al-Nabi", "Aqta al-Nabi", "Dua'i al-Nabi" and other cases of publishing biographical topics. has been fundamental and has shown the glory of Islamic civilization in the third century.