نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشیار گروه تاریخ،پژوهشگاه حوزه و دانشگاه، قم، ایران
2 دکتری تاریخ و مدرس گروه معارف دانشگاه صنعتی اصفهان
3 مدرس، عضو هیئت علمی و مدرس دانشکده علوم سیاسی دانشگاه النهرین، بغداد، عراق
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Culture is regarded as the most crucial and fundamental foundation for any societal change. Transforming any society necessitates changes within its cultural layers. Conversely, an examination of the history of the Prophetic era reveals a profound social transformation during the time of the Messenger of God (SAWA). Through his mission, the Prophet (SAWA) initiated significant cultural and social changes within the societies of his time, leading to the replacement of pre-Islamic (Jāhili) values with Islamic values. Analyzing the process of social change during the era of the prophetic mission indicates that the Prophet's macro-level strategies and policies were implemented through various methods. Each strategy was based on a specific plan, and each plan possessed its own executive procedures. Culture served as the most pivotal strategy and the most significant framework for change in Prophetic society. Although numerous definitions of culture have been proposed by various scholars, the intended meaning of culture in this paper is: "an interconnected set of modes of thinking, feeling, and acting that are relatively distinct, learned and shared by a significant number of individuals". Culture operates through both objective and symbolic means to transform individuals into a distinct and specific collective. Therefore, by altering the underlying layers constituting culture, the process of social change can be initiated. Our conception of social change here refers to observable and investigable phenomena occurring within a short timeframe, such that any ordinary person can personally track a change during their lifetime or a brief period, witness its definitive outcome, or perceive its temporary result. Based on the hypothesis that social change was effected by the Messenger of God (SAWA) through transforming cultural layers, this research examines, categorizes, and analyzes how society transitioned from a Jāhili society to an Islamic society during the Prophetic era. The most important and effective instrument employed by the Prophet (SAWA) in changing the cultural layers of Jāhili society was the Holy Qur’an. Through continuous effort, reliance on the Holy Qur’an, and his exalted moral conduct in engaging with the ideas of the people of his time, he prioritized the most fundamental cultural layer and system—namely human "beliefs" and "cognitions"—for transformation. Subsequently, he addressed the subsequent layers, ultimately leading to social change in his society. Understanding these components of social change can provide guidance for establishing an exemplary model within contemporary Islamic society aimed at cultural reform. Culture comprises three interdependent systems, referred to as its constituent components: the system of cognitions and beliefs (the system of worldviews); the system of values and inclinations (the system of values); and the system of behaviors and actions (the system of conduct). Each component of culture can be considered a layer of the cultural system. The most fundamental cultural layer is the "system of beliefs and cognitions", while the most external cultural layer is the "system of behaviors and actions". Accordingly, to change any culture, these layers and components must be transformed to alter the culture and, consequently, the orientation of a society. This research specifically examines the two more significant layers: the "system of beliefs and cognitions" (referred to as the "system of worldviews") and the "system of values and inclinations" (briefly termed the "system of values").
Given the differences between Meccan and Medinan sūrahs, it can be asserted that the Prophet's cultural strategies in Mecca were primarily foundational and doctrinal. However, in Medina, due to the formation of an Islamic state and the requirements of managing an Islamic society, the cultural policy of Prophetic society shifted its focus to the middle and outer layers of culture. Hence, the Prophet's cultural strategy in Medina can be characterized as value-normative and legislative-juridical. Among the most significant practical components in the Prophet's cultural institution-building were the establishment of religious rites and the innovation of institutions and symbols that had not been prevalent until the commencement of his prophetic call. This media creation played an effective and important role in reminding believers of religious teachings, propagating the faith, or summoning to the performance of religious rituals. Examples include: the mosque, prayer (ṣalāt), Friday Prayer (ṣalāt al-jumuʿah), the call to prayer (adhān), the iqāmah, the pulpit (minbar), and the practice of writing and authorship.
Employing documentary and analytical methods, this study investigates the changes in two significant cultural layers during the era of the Messenger of God (SAWA)—namely, the system of values and the system of worldviews. The findings indicate that the Prophet (SAWA), by establishing theoretical components such as belief in monotheism (tawḥīd) and the hereafter (maʿād) and utilizing Qur’anic teachings, alongside practical components such as calling for unity, tolerance, equality, and pragmatism within society, was able to effect a tremendous cultural transformation in pre-Islamic Arab society. Effecting change in the value system of human society by the Prophet (SAWA) was one of the most critical components of cultural changes within the state established by the Messenger of God (SAWA). These changes brought about a monumental revolution in the value system of human society during the duration of his prophetic mission.
کلیدواژهها [English]
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