Let's continue to talk about the possibility of living as a Muslim. It is quite normal and appropriate to seek this opportunity in the life of our Prophet (PBUH), whom we, as Muslims, of course, accept as our guide. Of course, it is important for today to prioritize this example by taking into account the dynamics and necessities of life. From this point of view, in our article last week, we tried to express that the basic value that builds the Muslim identity is the moral ground. The greatest sunnah of our Prophet (PBUH) and the most accurate interpretation of the Qur'an are seen in his moral maturity. Aisha's (r.a.) testimony on this issue expresses this fact.
The next stage of the example of our Prophet (PBUH) is his stance after he is the addressee of revelation. The separation of the Muslim identity from other social groups was due to the revelation. Of course, perhaps the biggest part in the establishment of this identity is that it is built on the moral ground we tried to express last week. The greatest strength of his prophethood is his moral maturity in all areas of his life. Because, in an important issue such as the claim of prophethood, people did not reject the invitation of our Prophet (PBUH) not because they did not believe, but because of the fear of losing their position and their arrogance.
The most important issue that enables the formation of Muslim identity and its separation from other social groups in this sense is that tawhid and justice are the main elements of the communiqué. Because there were two major problems that dominated the social structure of that day: Shirk and injustice. The main motivation of shirk came from the power of religiosity to provide class privilege. The existence of idols in an order established by the privileged minority was important for the continuation of this order. That's why when the Prophet (PBUH) emphasized tawhid, the leaders of the society expressed their demand to touch our idols. Identity dominated by shirk requires attachment to powers other than absolute power. The struggle of our Prophet (PBUH), which started with the prophecy, was based on a monotheistic identity against the existing polytheistic culture. The emphasis on tawhid in this way aimed to free people against all produced forces.
The necessary consequence of this privileged social structure is injustice. This was a fact of the social structure of that day, when the standards of equity were not observed both among the tribes and among the individuals. The position of those who belonged to prestigious families in the social structure was different from the others. In addition, tribal discord could easily overtake justice and right. In the solution of the problems encountered, the position of the tribe was taken into consideration, not justice. The injustice committed by a tribe member could be ignored or defended simply because he was from the same tribe. On the other hand, one of the most important emphases of Muslim identity has been justice. When we think that religion aims to reconstruct this world as a testing ground, the most important virtue it would place at the center should of course be justice.
Muslim identity differed from others by the internalization of these two concepts. Today, if we are to talk about the importance of identity; we need to put the Muslim identity based in this way on our agenda. Otherwise, it will be difficult for us to talk about the Muslim identity of a person who takes his privilege in social life from his religiosity, who is attracted to power, and who seeks the measure of righteousness in people's religion, sect, ethnic or national affiliation.