We can see that the global system on which the world has reached a consensus for the last two centuries has come to an impasse and has brought blood, tears and cruelty to humanity instead of peace and happiness. Therefore, as a Muslim, we now feel the obligation to rebuild our sociality. Because our Islam imposes some responsibilities on us and offers examples in order to realize this. For this reason, Islam should be one of the basic values we will apply in every crisis environment we encounter.
The encompassing measure of revelation that we must understand when we say Islam is the enlightening example of our Prophet. Of course, the chain of values that overflows from the accumulation of history to the present is also important for us, but it is a fact that today's people are not people of two centuries ago, today's level of consciousness is not the same as the level of consciousness of two centuries ago. People's needs today are very different from those of two centuries ago. Therefore, two centuries ago, of course, cannot set an example for us in order to rebuild our sociality as required by our Islam.
Every past can offer us an accumulation, but no past can impose its time on present-day Muslims. We know more or less what fourteen centuries of history has accumulated. We should not forget that the bad with the good, the ugly with the beautiful, the wrong next to the right, the oppression besides the justice are included in this accumulation. Here we mean this; While carrying the past to the present, we must have the ability to choose the good, the beautiful, the right and the just.
To do this, we must look at what the guidance of our primary resources has to offer us. As we all know, the struggle of our Prophet for Prophethood is also the struggle for the construction of a new sociality. Based on this example, it is useful to think about how we can follow. We have to make our minds who are accustomed to mockery and slogans think in this direction by disrupting the comfort of the head.
There are four stages that draw our attention in the process of sociality building carried out by our prophet. Morality, identity, contract and law. The most important characteristic of our prophet before he was a prophet was his moral stance. There is a prophetic duty based on this qualification. So first moral principles came into being. Then there is the identity determined on these principles. Especially the Mecca period expresses the process of the formation of this identity. In this process, shirk and unity, equality with privilege, benefit and fairness are the main distinctions of this identity. With the sharpening of these divisions, the Muslim identity was built.
With the migration, a new stage had to be passed. There was now an Islamic ummah and this community had to live together with other people in Medina. At this point, the Medina Convention created an environment for this. The foundation of the state was laid on a consensus in which every difference found its place. Of course, this declaration of will alone would not be sufficient for the existence of the state. In the last stage, the rule of law has succeeded in placing this mechanism on a solid ground.
This exemplary example of our Prophet actually provides a ground for all of us to imagine the state. Of course, each individual is a victim offered to the state in a society to be built on the primary existence of the state. However, the situation will be different for the state, which is founded on a moral ground, shows the will to live together with the awareness of differentiated identities, and presents this structure to the rule of law. In this way, the imagination of a state will not consider the survival of the state before man, but the dignity of man before the state.