Being a Muslim is not a state of attaining the truth with this expression. The real sign of being a Muslim is to be able to realize this with an individual action and a social formation. For this, a Muslim must first keep his moral ground solid, and then establish the Muslim identity that distinguishes him from others on this ground. This process emerges as a requirement of the individual's Islam. A Muslim individual cannot limit the construction of a Muslim life to his own life. It has to transfer this to society. For this, we mentioned that the first step would be possible if the founding will takes a step in this direction. We have mentioned how we should follow this step today, especially by referring to the example of our Prophet's migration and the Medina Convention.
This week, we need to touch on the process of transforming sociality into an institutional structure, the foundation of which was laid by the founding will. The cornerstone of this process is law. At that time, both the establishment of the Muhajir-Ansar brotherhood among Muslims and the continuity of the contract made with different identities after the migration depend on the binding of the parties. It is the law that provides this binding. Of course, the law itself has no such power. What gives it this power is both the meaning attributed to it and the content of the law itself.
In this sense, we can evaluate the law from three points. The first is the establishment of justice on the basis of law. Well; It could also be a legal system based on the interests of superiors, a group, an identity. But we have no chance to build the social structure we are talking about on such a legal system. Therefore, law gains meaning according to its ability to establish justice. As we have tried to explain before, the place where the Muslim identity wants to reach is the establishment of justice.
The second fundamental point is the universal acceptance of the rule of law. Because it is unthinkable for someone to ignore the existing law to establish justice. It is not necessary to think only in terms of individuals or groups. Today, the state's disregard for the law is an important problem for a healthy society. The authoritarian power of law cannot be ignored with discourses such as the survival of the state. Just as the social structure in Medina accepts the Prophet's daughter as equal before the law or a fair trial takes place in the conflict of the caliphate with a person, today we can/should keep the law above all individuals and all institutions, including the state.
A third issue is the maturation of the law and its penetration into society. If one of the duties of law is to establish justice, another task is to maintain social order. In order for the law not to conflict with society, the law needs to be able to keep up with the changes and respond to the needs. The conception of society of the founding will and the social reality may not coincide. Therefore, it is more important to ensure that the society keeps up with the maturation process rather than conflicting law or political actions with the society. We have seen the most obvious examples of this conflict in the late Ottoman and early Republican modernization.
In the four-week period, "How can we make it possible to live as a Muslim?" We tried to find answers to the question. Of course, as a Muslim, we tried to reach these answers through the example of our Prophet. Because the nature of people does not change yesterday or today. What societies want is to live humanely, to meet their basic needs comfortably and to feel safe. People desire justice, freedom and equality. The basic principles of these are the same as 2000 years ago, 1400 years ago and today.