SALAVAT NE ANLAMA GELiR

Salavatın Manası nedir ?


Evet, salâvatın mânâsı rahmettir. Ve o zîhayat mücessem rahmete rahmet duası olan salâvat ise, o rahmeten li’l-Âlemînin vüsulüne vesiledir. Öyle ise, sen salâvatı kendine, o rahmeten li’l-Âlemîne vesile yap ve o zâtı da rahmet-i Rahmân’a vesile ittihaz et. umum ümmetin, rahmeten li’l-Âlemîn olan Aleyhissalâtü Vesselâm hakkında, hadsiz bir kesretle, rahmet mânâsıyla salâvat getirmeleri, rahmet ne kadar kıymettar bir hediye-i İlâhiye ve ne kadar geniş bir dairesi olduğunu parlak bir surette ispat eder.



Elhasıl: Hazine-i rahmetin en kıymettar pırlantası ve kapıcısı zât-ı Ahmediye Aleyhissalâtü Vesselâm olduğu gibi, en birinci anahtarı dahi Bismillâhirrahmânirrahîm’dir. Ve en kolay bir anahtarı da salâvattır.



اَللّٰهُمَّ بِحَقِّ اَسْرَارِ « بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ » صَلِّ وَسَلَّمْ عَلٰى مَنْ اَرْسَلْتَهُ رَحْمَةً لِلْعَالَمِينَ كَمَا يَلِيقُ بِرَحْمَتِكَ وَبِحُرْمَتِهِ وَعَلٰۤى اٰلِهِ وَاَصْحَابِهِ اَجْمَعِينَ وَارْحَمْناَ رَحْمَةً تُغْنِيناَ بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ مِنْ خَلْقِكَ اٰمِينَ سُبْحَانَكَ لاَعِلْمَ لَنَاۤ اِلاَّ مَاعَلَّمْتَنَاۤ اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

BiR HADiS

Bir Hadis

Hiç biriniz ölümün gelmesini istemesin.

Eğer iyi biri ise, yaşamak belki iyiliğini arttırır.

Eğer kötü ise, belki tövbe eder.

Hadis-i Şerif (Buhari).

HZ. PEYGAMBER VE KADIN

HZ. PEYGAMBER VE KADIN

Antik çağlardan beri dinler ve filozofların kadın ve kadın-erkek münasebetleri hususunda önemle durdukları bilinmektedir. Başta Aristo olmak üzere filozoflar genellikle kadını küçümseyen ve kadınlar tarafından kabulü mümkün olmayan görüşler ileri sürmüşlerdir.

Semavî ve beşerî dinlerin kadın konusundaki yaklaşımları ise, çok farklı ve zaman zaman çelişkilidir. İnsanlık tarihi boyunca zengin bir tarihî tecrübe ve birikimden sonra gelen İslam’ın ve Hz. Peygamberin kadına bakışı, bu konuda ortaya koyduğu ilkeler ve bizzat Rasûlullah’ın Müslüman ve diğer kadınlara karşı yaklaşımı değerlendirilecek olursa İslam’ın ve Hz. Muhammed’in (sav) nasıl bir devrim gerçekleştirdikleri anlaşılacaktır.

Hz. Peygamberin getirdiği din ile kadın vakar, şeref ve sosyal statü kazanmıştır. İslâm ile kadının medenî, sosyal, iktisadî ve hukukî hakları garanti altına alınmış, kadının evlat, eş ve anne olarak statüsü yükseltilerek erkeğin sahip olduğu birçok hak ve imtiyazlar verilmiştir. Doğu toplumlarındaki Müslüman kadınların geri kalmış, cahil, kişilik hakları olmayan bir grup olarak görülmesinde sorumlu olan İslâm değil, bir takım iktisadî, siyasî, içtimaî ve psikolojik şartlardır. Hz. Muhammed (sav)’den sonra sosyal, kültürel çevre ve siyasî şartların tesiri ile ataerkil aile anlayışı ve kadın haklarını kısıtlayan telakki, kadınların konumunda gerilemeye neden olmuş ve zaman içinde bu gelenek fıkhî yorumlara tesir etmiştir.

Hz. Muhammed (sav) döneminde kadınların aile ve toplum içindeki statüsü, rollerinin tahlili ve kadın-erkek ilişkilerinin mahiyetinin değerlendirilmesi İslâm’ın kadına bakışı hakkında bilgi verecektir. İslâm, bir insan olarak kadını erkek ile eşit statüde kabul eder ve gerek yaratılış gerekse hak ve sorumluluklar yönünden erkeklerle eşit konumda olan bir kadın portresi çizer. Kadın ve erkek birbirine eşit oranda bağımlı resmedilir. Kur’ân-ı Kerim'de “onlar sizin örtünüz siz de onların örtülerinizsiniz.” (Bakara,187) denilmektedir. Diğer bir âyette de “Mümin erkeklerle mümine kadınlar birbirlerinin velisidirler.” (Tevbe, 71) denilmektedir.


Peygamberimiz Veda hutbesinde kadınların haklarına ve kadın-erkek ilişkilerine temas ederken şu mesajı vermiştir. “Ey insanlar! Kadınlarınız üzerinde hakkınız, kadınlarınızın da sizin üzerinde hakları vardır.” Dolayısıyla, İslâm dininde kadın, erkekle aynı seviyede görülüp, şahsî, hukukî ve sosyal haklar açısından kadın ve erkek denk tutulur. İbadet, miras, ticaret ve malını tasarruf gibi birçok şahsî hakları vardır. Erkekler karşısında kadının hak ve hukuku kanunla korunmuş ve kadınların sahip oldukları hak ve hukukun şuuruna varmaları hedeflenmiştir.

Kur’ân-ı Kerim’de belirtildiği gibi insan olma bakımından, dinî ve hukukî açıdan kadın ve erkek aynı haklar ve imtiyazlara muhatap olmasına rağmen, cinsler arasında mutlak bir eşitlikten söz edebilmek mümkün değildir (Hucûrat, 35). Kadınlar erkeklerden farklı olarak fizikî, psikolojik ve biyolojik yapıya sahiptir. İslâm her cinse ait olan ayırt edici fonksiyonları ve farklılaştırıcı rolleri, cinsler arasındaki bu farklılıkları düşünerek tayin etmiştir. İslâm, fıtrata ters düşmeden eşitliğin mümkün olduğu yerde iki cins arasında eşitlik kurar ve yine fıtrata uygun olmayan durumda iki cinsin arasını ayırır.

Kadın ve erkeğin tabiatındaki farklılıkların bir neticesi olarak gelişen görev farklılıkları, miras ve evlilik gibi konularda farklı hükümlerin gelişmesine neden olmuştur. Miras, nikah ve boşanma gibi durumlarda kadın ve erkekler için farklı hükümler olması, erkeğe boyun eğen, ikincil statüye sahip Müslüman kadın portresinin gelişmesine katkıda bulunmuştur. Miras paylaşımında ölenin kızları ile oğulları bulunursa bu durumda kızlara, oğul hisselerinin yarısı kadar pay veriliyor olması bu fikri besleyen faktörlerden biridir. Ancak İslâm hukuk kurallarına göre erkek hem ailenin geçiminden tek başına sorumludur, hem de yakından uzağa akrabasına nafaka yükümlülüğü, akrabanın ödeyeceği bazı kaza tazminatlarına katılma ve mehir gibi malî yükümlülükleri vardır. Buna karşı kadınların malî yükümlülükleri azaltılmıştır. Ailenin maddî yükümlülüklerini taşımak zorunda olan erkek için daha fazla miras hakkına sahip olması anlaşılabilir bir durumdur.

İslâm hukukunda boşama hakkı kocaya aittir. Boşanma konusunda erkeğin kadına kıyasla daha geniş haklara sahip olduğu görülmektedir. Bu durum boşanmanın ekonomik yükünün kocanın üzerinde olması ve erkeğin boşanma hakkını keyfi kullanmasını engel olmak adına geliştirilmiştir. Diğer yanda evlilik hayatı içinde zarar ve zulüm gören, mutlu olmayan kadın, kocası boşamak istemediği halde hâkime veya hakemlere başvurarak evlilik hayatını sona erdirebilir. Ayrıca yine kadının irade ve teşebbüsü ile devreye girecek olan bedel vererek boşanma (muhâlea) yolu da açıktır. Hz. Muhammed (sav) döneminde kadınların evlenme ve boşanma konularında söz sahibi oldukları bilinmektedir. Örneğin Hz. Peygamberin kızı Hz. Fâtıma, kocası Ali'nin ikinci evliliğine razı olmamış, O da kızının tarafını tutmuş, damadına "ya Fâtıma'yı boşamasını yahut da ikinci evlilikten vazgeçmesini" söylemiştir.

Kur'ân biyolojik farklılıkları kabul eder fakat bu durumu eşitsizlik olarak değerlendirmez. Ancak bazı İslâm ülkelerinde kadın ve erkek arasındaki biyolojik farklılığa dayanarak kurulan cinsiyetler arası eşitsizlik fikri ‘erkeğin katı otoritesini’ besleyen bir durum haline gelmektedir. Kur'ân ve hadislerin bir bütün olarak alınmaması, kadının kocasına itaati konusundaki hadislerin çerçevesinden saptırılmasına ve kadınların aciz ve kişilik haklarından yoksun resmedilmelerine neden olmuştur. Fakat aksine, Hz. Muhammed (sav) döneminde kadınların aile ve toplum içindeki statüleri, kendisinin kadınlar ile olan müspet ilişkileri ve kadınların hakları konusundaki hassas davranışları kadınlara verilen değerin bir ifadesidir. Allah Rasulu’nun gayri müslim kadınlara da iyi davrandığı Mekke’den Medine’ye gelen ve Müslüman olmadığını açıklayan bir kadına yardım ettiği, diğer taraftan da bir sefer esnasında İslâm ordusuna gerekli haberleri veren bir kadını ve kocasını da serbest bıraktığı bilinmektedir. Ayrıca hastalanan Müslüman kadınlarla ilgilendiği, hatta evlerine kadar gidip ziyaret ettiği ifade edilmektedir.

İslâm'da belli bir rol tayininden bahsedileceği gibi genel olarak rol dağılımının çok keskin olmadığı görülmektedir. Bu roller kimi toplumlarda dengesiz ve biri diğerinin aleyhine işleyecek şekilde dağılmış olabilir. Ancak Hz. Muhammed (sav) döneminde kadınlar dinî ve içtimaî hayatta aktif olarak bulunmakta idiler. Siyaset, savaş ve ilim konularda erkeklerin yanı başında yer alan kadınlar bulunmaktaydı. Siyasî tutukluların affı için aracılık yapan kadınların bu isteklerini yerine getiren Hz. Muhammed (sav)’in bazen siyasî konularda dahi kendi eşlerinin sözlerine uygun hareket ettiği bilinmektedir. Birçok erkek sahabenin başlarına lider olarak Hz. Âişe’yi getirmek istemeleri Müslüman kadınların sosyal hayatta aktif olarak yer aldıkları gerçeğine bir örnek teşkil etmektedir. Hz. Âişe’nin hadisçilik vasfının yanında fetva, feraiz, tarih, nesep, şiir, tıp ve astronomide de şöhret kazandığı bilinmektedir.

Ayrıca çalışma hayatında da bugünkü İslâm toplumlarında görünenin aksine iş bölümündeki hudutların daha esnek olduğu görünmektedir. Örneğin, Hz. Muhammed (sav)’in eşi Zeynep dericilik ile uğraşırdı ve kazandığını sadaka olarak dağıtırdı. Hz. Muhammed (sav) ev işlerinde eşlerine yardım eder, elbisesinin yırtığını yamar, ayakkabısının söküğünü dikerdi. Dolayısıyla, İslâm’da kadının, bağımsız bir kişiliğe sahip olduğu ve aynı zamanda ekonomik açıdan da bağımsız olduğu görülmektedir. Bir hadiste "kadınlar erkeklerin mülkiyetinde olan bir mal olarak değil aynı haklara sahip kişiler" olarak belirtilir. Bunun yanı sıra, Havle bint Amr’dan borç para alması ve Dubaa bint ez-Zubeyr’den kestiği koyunun etini göndermesini istemesi Hz. Muhammed (sav)’in kadınlarla ilişkileri hakkında ve kadınları nasıl gördüğü hakkında bilgi vermektedir.

Hz. Muhammed (sav) döneminde kadınların şahsiyet sahibi olduğu, haklarının farkında oldukları ve bilinçli bir şekilde kendilerini savundukları görünmektedir. Erkek egemenliği altında ezilen, pasif, ikincil statüye sahip Müslüman kadın portresinin, zaman içinde gelişen Müslümanların tatbikatlarının ve Batılıların geliştirdiği klişelerin bir tezahürü olduğu söylenmelidir. Müslüman kadınlar hakkındaki menfi düşünceler maalesef zaman içinde oluşmuş olup Hz. Muhammed (sav) dönemi pratikleri ile çelişen bir yapıya sahiptir. Pederşahi kültürlerin, Kur'ân’ın kadınlar hakkındaki müspet görüşlerini, kendilerinin kadın hakkındaki önyargılarını besleyecek şekilde okudukları söylenebilir. Erkeğin sorumluluklarının daha fazla olması ona kadın üzerinde daha fazla hak ve yetkiye sahip olmasına neden olmuştur. Nitekim bir âyet-i kerimede bu durum “Erkeklerin kadınlar üzerinde ve kadınların erkekler üzerinde hakları vardır. Yalnız erkekler için onlar üzerinde bir derece vardır.” (Bakara, 228) ifadesiyle açıklanmaktadır. Ancak bu durum kadının aile içinde ve toplumda ikincil planda olması veya birey olma özelliğini yitirmesi manalarına gelmemektedir. İslâm’da önemli olan cinsiyet değil, kul olarak Allah karşısındaki durumudur. “Şüphesiz Allah katında sizin en üstününüz O’ndan (Allah’tan) en çok korkanınızdır.” (Hucurat,13) âyeti bu konuya nihaî noktayı koymaktadır.


sonpeygamber.info

CHILDREN WHO WERE BROUGHT UP BY PROPHET MUHAMMED (PBUH)

CHILDREN WHO WERE BROUGHT UP BY PROPHET MUHAMMED (PBUH)

Prophet Muhammad (pbuh) established a relationship with the children who were close to him from the moment they were born. He would read the adhan (the call to prayer) in their ear, name them, change the name of those who had been given a name with negative connotations, and have a sacrificial animal slaughtered as thanksgiving for their birth. For example, when Hasan was born he read the call to prayer in both ears. On the day following the birth of Ibrahim he explained to the Companions why he had given this name to his child: "Last night a son was born to me. I named him after my ancestor Ibrahim (Abraham)." He did not approve of the name Harb (war) that was given to his grandchildren Hasan, Huseyin and Muhassin, and changed their names. This relationship that started with the birth would continue.

Prophet Muhammad would put the children on his back or on his lap and play with them. In fact sometimes Prophet Muhammad would put children on his shoulders or his back when praying in the mosque. His granddaughter Umame, the child of his daughter Zainab, was one of these. Prophet Muhammad would take her on his shoulder while praying, when bending over (ruku) in the prayer he would put her on the floor and when he stood up again would take her on his shoulders once again. Sometimes when Prophet Muhammad put his head to the floor (sajda) the children would climb on his back. When he got up from the sajda he would gently put them on the ground. When he went back to the sajda they would get on his back again, and they would continue to play in this way until the end of the prayer. When the prayer finished Prophet Muhammad would take the child on his knee without getting angry.

Once when Prophet Muhammad was in the sajda he stayed with his head on the ground until Hasan or Hussein got off. One day when Prophet Muhammad was handing out the dates for charity Hasan was on his lap. When Prophet Muhammad finished handing out the dates, he put the child on his shoulders. al-Bera states that one day he heard the Prophet say when Hasan was his shoulder: "Allah, truly I love this (child). May You love him too." Children would ride with Prophet Muhammad. When he entered Mecca after the conquest his grandson Ali, the son of Zainab, was on the saddle. The love that Prophet Muhammad had for his children and grandchildren was related to a number of factors and he used every opportunity to express it.

One day Prophet Muhammad came to the Companions with Hasan on one shoulder and Hussein on the other; he was kissing them in turns. Once when Prophet Muhammad was reading the sermon Hasan and Hussein came into the mosque; he interrupted the sermon and came down to pick them up. When Fatima came into the Prophet's presence he would get up, hold her hand, kiss her and have her sit down beside him. Fatima would treat the Prophet in the same way. Abu Huraira tells of the following event: I was with Prophet Muhammad in one of the Medina markets. Then he went his way and I mine. He (went to Fatima's house) and called three times:

"Where is the naughty one?" calling Hasan. When Hasan came the Prophet opened his arms wide, Hasan opened his and he hugged and kissed him. And then he said "Allah, truly I love this (child). May You love him too and those who love him!" A similar event happened when Prophet Muhammad was going to an event; he saw Hussein playing on the way and the Prophet opened his arms wide and kissed Hussein. Anas tells us that Prophet Muhammad kissed Ibrahim and inhaled his scent. This demonstration of affection was noticed by some Companions. al-Akra b. Habis saw Prophet Muhammad kiss Hasan and said: "Truly, I have 10 children, but I have never kissed any of them!" Prophet Muhammad replied: "One who does not show mercy cannot be shown mercy."

When Prophet Muhammad would set out on a campaign he would call last on Fatima, and on his return he would visit her first and kiss her. Prophet Muhammad, who was met by the children of his family on his return from campaign, would ask after those who were far away, keeping track of them. For example, for a time there was no news about Ruqaiyyah, who had emigrated with her husband Uthman to Ethiopia. At that time Prophet Muhammad would go and ask those who were coming from that direction if there was any news.

Once Fatima became ill and he went with Ma'kil b. Yasar to visit her. Whenever there were any problems in their houses Prophet Muhammad was with his children. At one point it became clear that Fatima and Ali were experiencing problems and Prophet Muhammad went and helped them to sort the problems out.

He shared moments of sadness and death with them. At those times Prophet Muhammad was with his children. When Ruqaiyyah died Prophet Muhammad sat by her grave. Fatima was with him and she was crying. Prophet Muhammad wiped away Fatima's tears with a piece of cloth. At another death Prophet Muhammad picked up the small girl who was suffering and held her to his breast; when the child died in front of him he wept. When burying Ummu Qulsum he ordered that soil be put to cover the empty places, saying "There is no purpose to this. But let the hearts of those who remain behind be appeased."

As part of his relationship with the children Prophet Muhammad protected them in a number of situations. For example, he protected his daughters when it came to their marriage, participating in the selection of the groom and the preparations for the wedding; he also did not approve of second marriages for his children. When both Abu Bakr and Omar asked for Fatima's hand the Prophet, giving the reason of her youth, gave a negative answer, and when she married Ali he paid close attention to how their relationship grew. At that time he told Fatima "Fatima! I swear I am marrying you to the most knowledgeable, the most mature and the most intelligent of the first Muslims!" Prophet Muhammad was very protective of his daughters and he was strongly opposed to them being involved in second marriages or to their husbands taking second wives. In this matter it is reported that he made his sons-in-law swear that they would not take second wives. For this reason Abu'l-As, who kept to his promise and did not take a second wife was praised and mentioned, Ali, who wanted to take a second wife, was strongly opposed.

Prophet Muhammad was interested in the spiritual and mental education of his children and grandchildren, and he provided them with guidance for their material and spiritual happiness. One event to do with the dates donated to charity is well known. One day Hasan put one of the dates intended for charity into his mouth and Prophet Muhammad immediately took it out, saying: "Did you know that the family of Muhammad cannot eat from charitable goods?" In the early years of the revelation in Mecca there was an address to Fatima in the famous "inzar" (warning) event: "Fatima, daughter of Muhammad! Whatever you need of my goods ask me. I will not leave you wanting for anything in front of Allah!" Thus, Prophet Muhammad taught us that his children were no different in religious matters from the other Muslims. He actually warned them about this matter from time to time.

It can be seen that Prophet Muhammad focused much on prayer and asceticism in guiding his children. Anas tells us that when Prophet Muhammad set out for fajr (morning prayer) he would go to Fatima's door and call the people in the house to join him. He would knock on their door to get them up for the isha (nighttime prayer). On the other hand, when Fatima asked for a servant as she was weary grinding her own flour, the Prophet recommended that she pray before going to sleep rather than hire a servant.

Another matter that attracts our attention in the relationship of the Prophet with his children and grandchildren is that he did not differentiate between them, and he took great care to treat them equally. We can give the following event as an example of this matter: One day Prophet Muhammad went to Fatima's house. Ali was sleeping and Hussein asked for something to drink. Prophet Muhammad set out to go milk a sheep. Hasan came up to him, but Prophet Muhammad did not give him any of the milk. Fatima asked him if that was because he liked Hussein better, and Prophet Muhammad answered: "No, it is because he asked for it first." Naturally the Prophet did not express his love for all children the same. There are reports that he loved some children more than others. This must have been because they were the first born, or the smallest child at the time, or because they had some particular ability.

lastprophet.info

SOCIAL UNIFICATION FROM THE REVELATION TO THE SUNNAH

SOCIAL UNIFICATION FROM THE REVELATION TO THE SUNNAH

The Quran generally reports a variety of processes which make up the historical experiences of various societies. These historical events, which are described to provide a lesson for people and as a way to make them think, despite occurring at different times and in different social structures, show the same divine goal. Values, which are constant and continuous, form the basis of the fitrat. It is possible to define the fitrat as "the unification of the nature, character and skills that human beings are endowed with as part of Allah's creation." In the Quran the fact that the social unification of human beings is part of in the fitrat and is part of the creation is expressed in the 13th verse of Surah Hujurat. The verse emphasizes that, departing from the premise that people recognize one another according to their differences, human beings are social creatures and they must live in social unity.

Unification: Islam, in the Quran and the sunnah (practices) of Prophet Muhammad, introduces general rules that provide a sound base; these stretch back to the depths of the human soul and provide a perspective of the human universe on which social relationships can be established. The easiest solution to such relationships is unification. Thus, it is possible easily say that religion plays a strategic role in providing social unification among people who share the same belief.
Reminder of a single forefather and a single breath: The Quran calls all people to come together in a monotheistic belief; this invitation is not made to just one nation, social environment or group, but rather is universal and directed towards all of humanity. The Quran presents this invitation as universal and often gives place to addresses like "O, people". The Quran reminds us that we have all descended from the same ancestor and were all created from one breath, employing the idea of being from the same roots to unify people.


Religious brotherhood: The Quran openly stats that "all believers are brothers/sisters", calling believers to become united in love and brotherhood.People with a variety of social differences can be united in the brotherhood that is formed by Islam. Finally Islam will realize social life with the ideal community, that is, the "middle community".


From the first revelation the Quran avoids using race, color, nation or language as a means of superiority and addresses all people, directing their hearts to Allah. This, in fact, is made clear in the Quran with the emphasis that Allah is the Sustainer of all of the creation. Islam establishes friendship among people, bringing the principle of living in a peaceful environment, and putting forward the intrinsic value of being human. Islam is a religion of unity and wholeness that ensures the rights and freedom of the individual. At the same time Islam also ensures collective prosperity. While doing this, Islam takes human beings themselves as the basis, both economically and morally.


Helping one another in good things, avoiding bad things: This principle, which forms one of the most dynamic commands of Islam, encapsulates the entire social system. What is bad is the opposite of what is good; that which is bad is that on which every sane mind agrees, that which has no place in the gentle hearts and that which is declared as being bad in the Quran and the Sunnah.


Taking a wider approach, what is good and what is evil are those things that have been determined as being so in Islam and in the gentle hearts that house Islam. That is, those things that bring good or evil to society are good or evil, respectively. Throughout human history Allah sent one prophet after another; each prophet informed the people of what was good, what was evil and how they must act. They told people about those things that Allah had commanded, that He had made law and which had now become social rules or positive traditions.


The Quran accepts this social phenomenon as the basis of society, and frequently expresses this fact. "Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong; they are the ones to attain felicity." This verse orders good and forbids all forms of evil, putting a responsibility on the believers. If there is no one in society to order good or forbid evil then gradually evil actions become the norm, that is, they become a way of life. This situation clearly can be a cause for social disintegration and collapse.


To ensure a social unification and solidarity that is lively and continuous among Muslims is only possible with the dynamic of Islam, which acts as insurance in the name of social unification.
Sustaining Others and Balance: Extreme wealth and luxury is where justice and balance between people finishes. The Quran considers luxury, display and ostentation to be sources of ingratitude and negative behavior, and it demands a fair and balanced social order as an alternative to luxury. It is the pursuit of luxury that results in imbalanced social positions.
Extreme wealth encourages complete devotion to the material world and extreme extravagance destroys the social balance in society. It is not possible to ensure social contentment or unification within society in this way. This does not mean that poverty - frequently mentioned in the Quran with allusions to the poor, destitute or needy - is a matter that will never be solved. In a few places in the Quran maintenance is expressed not merely as the occasional donation or charitable act, but as the actual right of the needy and poor.


A Few Examples from the Theory Put into Practice:


Traditions act as some sort of communal will, affecting us and our behavior; tradition is the norm that is not enforced by the law. Commitment to tradition is a characteristic seen in almost every society and traditions form a second nature for humanity. When one looks at the pre-Islamic Arabic society, which was over-committed to traditions, the perfect social unification that the Quran and Prophet Muhammad brought about is even more amazing.


The Emigration: With the event of the emigration, which is frequently praised and shown as an example in the Quran, the Muslims of Medina and the Muslims of Mecca, who immigrated with the Prophet to Medina, were declared to be brothers. This brotherhood was introduced to secure a place for the homeless, landless Muslims who had come to Medina. The Muslims brothers and sisters were able to secure a livelihood by sharing their property and income between themselves. In this situation, those who had immigrated to Medina were provided with homes, family and employment. This event formed a universal model to demonstrate to all what Muslim brotherhood consists of.


The Example of Evs and Hazrej: Evs and Hazrej were two large tribes in Medina; until Prophet Muhammad arrived in Medina these tribes were enemies. Many people had died in the "Buas Wars" which had lasted a hundred years. Later these two tribes accepted Islam. Due to the instigation of Ash'as b. Kays the two tribes fell out again; just as they were about to start fighting Prophet Muhammad managed to soothe both sides. The following verses were revealed in connection with this: "For ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren."


Practices of Worship: The principles which are presented as an ideal took on life with the practice of worship. In the final analysis, it is possible to find and multiply examples in the Quran that are directed towards social unification. Actually, when the matter is looked at from the aspect of unification, all the orders, bans, recommendations, the compulsory prayer fasting, charity, pilgrimage, the sacrifice of animals, in short, all forms of worship found in the Quran, can be expressed as factors directed towards providing social unification.


The prayer provides an opportunity for people to come together five times a day, to stand in the same lines and thus becoming unified. The unification of all believers who are in the same social environment is consolidated one day a week with the Friday prayer. The pilgrimage provides social unification of people from different nations and races; those who have different socio-economic conditions throughout the world gather for this occasion. Fasting is important from the aspect of unifying people despite differences in social standing. Zakaat is also important from the aspect of social unifications; there is great importance from the aspect of those who give the zakaat and those who receive it. In many different regions of the world the rich lose themselves in incredible luxury and extravagance while the poor, who were the means by which they secured their wealth, are not thought of; the fact that the wealthy do not stretch out their hands to help the poor causes the latter to feel envious and resentful. The result of this is social unrest and disruption. Zakaat is the best barrier that can be erected against all such negative events.

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