İnsanın bireysel hayatında birçok köklü değişimi meydana getiren İslam dini aynı şekilde topyekûn toplum için de bu değişimi mü'minlere bir yükümlülük olarak tanımlamıştır. Hatta bireyin sosyal yönüne asırlar önce dikkat çeken İslam, bireyin kendi içindeki değişimi toplumun değişimine bağlamış kişinin İslam'ı tam olarak yaşayabilmesi için ferdi kulluğun ardından ictimaî kulluğu öne çıkartmıştır. Böylelikle Yarattığını En İyi Bilen'in en büyük hediyesi olan İslam, insanı fıtrî ve aslî olana davet ederek yeni bir dünyanın da temellerini atmış olmaktadır. Yeni bir dünyanın Kur'ânî umdelerini bulmayı hedefleyen bu tebliğde ilk olarak Kur'ân-ı Kerîm'de kullanılan ve topluluk anlamını ifade eden kökler tespit edilmeye çalışılmıştır. Kur'ân lügatları, garîbu'l Kur'ân, eşbâh ve'n-nezâir, müterâdifât, ezdâd, furûku'l-luğa ve ilgili literatür araştırılarak elde edilen otuz küsur kökün çeşitli şekildeki toplulukları ifade etmek için Kur'ân'da kullanıldığı tespit edilmiştir. Bu kökler kullanıldıkları bağlama göre pozitif, negatif ve nötr değerleri yansıtmaktadır. Her bir kök, etimolojik yapısı ve içinde bulunduğu bağlamla birlikte ele alındığında, insanlık için yepyeni bir toplumun temellerinin atılmasına vesile olacak birçok ilke ve mesajın Kur'ân âyetlerinde yer aldığı görülmektedir. Bu köklerden herhangi birinin Kur'ân'daki kullanımının tez konusu çapında bir araştırmayı gerektirdiği hem pratik hem de teori adına açık ve müsecceldir. Bununla birlikte konunun hacminin genişliğine rağmen Kur'ân'da topluluk kavramının yerilen ve övülen yönleri, verilen ilke ve mesajlar özelinde hedef topluluk ve dolayısıyla dini hareket olgusunun Kur'ân'daki işlenişi tebliğ hacminin elverdiği ölçüde şeçilen kökler üzerinden bu araştırmada yansıtılmaya çalışılacaktır

The The religion of Islam which brought many radical changes to human's individual life, submitted this change for the society as total same way and defined these as a responsibility to the believers. Even Islam which draws attention to the social aspect of the individual, attributed the change in the self individual to the change of the society and highlighted the social servitude after the individual servitude for living of the person the Islam completely. Thus, Islam which is the biggest gift of whom "knows what did he create best", is founded a new world by inviting the human to the essential and natural. In this notification which aims to find out the quranic principles of a new world, firstly it is tried to determine the basis which is used in the holy Quran and points out the meaning of the community. It is determined by researching that lugatu’l qur’an -languages of the quran-, gariibu’l qur'an- the strangeness of the quran-, muteraadifaat –synonyms-, ezdaad –oppesites-, furuqu’l-luga distinctions of the language- and related literatures are used in the quran for pointing out the communities as nearly thirty different basis. These basis reflect neutral, positive and negative values in the context of where they are used. It figures out that, processing each basis in the quran, when dealt within the context, have a lot of principles and messages which conduce toward to “found the basis of a brand new community" for the humanity. It is clear and registered behalf of the theory and practic that using any of these basis in the Quran requires a research as a thesis subject extent. In addition to this, despite the wideness of extent of the subject in this research there will be tried to reflect processing of the case of term of the aimed community specified to praised and reviled aspects in the Quran and thereby processing of the case of the religious movement in the Quran at the extent of the permission of the content of the notification.The religion of Islam brings many radical changes to one’s individual life, and likewise, it identifies the social change as a responsibility of believers. Having drawn attention to the individual’s social aspect centuries ago, Islam correlates the inner change of the individual to the change of the society (al-Anfal, 8/53; al-Ra’d, 13/11) and emphasizes the social worship to God after the individual one so that one may practice Islam in a fullest sense (al-Fatiha, 1/5 ff.). In this way, Islam, which is the greatest gift (al-Maida, 5/3) of the One who knows best what He has created (al-Mulk 67/14), calls man to what is innate and essential and thus laying the foundations of a new world. The concept of “a new world” entails that Muslims act collectively and thus it seeks the goal of becoming Muslim not only at individual but also at societal level. The purpose of the concept is to change the world order, which is currently based on injustice, and establish a new world that would rest upon justice.This article aims to identify the Qur’anic principles of the said purpose. It first determines the lexical roots used in the Qur’an which signify the sense of community. It is determined that about forty roots— identified through a survey in the Qur’anic dictionaries and the literature on gharib al-Qur’an (its rare words), al-ashbah wa al-nazair (similar and ambiguous words), al-mutaradifat (synonyms), al-azdad (antonyms), and furuq al-lugha (linguistic differences)—are used in the Qur’an to denote communities in various ways. As far as we see, the lexical roots taking place in the Qur’an that denote the sense of community, integrity, and group are: جبل - أيك - أمم - أبل - جمع - جند - ثقل - ثلل - ثبى- حشر - ربب - رهط - زم - سربط - سرر - ش ذم - شرع - ص ر - صه - طوف - عصرب- عشر - عزو& عزي - عضر&&عضو - عنق - فأو&فأي - ف ق - فزع - فوج - قدد - ق ن - قوم - لبد - وزع – ورد - وفرررد - نف - مر .Through parameters such as the central, most frequent, less frequent, and moderately remarkable terms, we have selected five roots, out of these 38, which would reflect the Qur’anic concept of community, and examined them with their etymological structures and contexts. As a result, it is observed that the way of these five roots being taken up in the Qur’an bears many principles and messages, for humanity, which would serve to “establish the foundations of a brand-new world.” These messages and principles are concisely as follows: 1- In the use of the root جررررمررررع in the Qur’an in the sense of community, it is inferred that, in the society of a new world, becoming a unified community is not the only goal even though one of the most important. In fact, the Qurayshite idolaters had thought they would become victorious since they were a unified community (al-Qamar, 54/44), but, as the Qur’an states, they were defeated and had to beat a retreat (al-Qamar, 54/45). Therefore, it is fair to say that, the word ع م ْجَ ْ ال لو َن اللدب ) verse the in َول َج ْم ع َوي ْ ال م ز َه ْر َ َ سرررررر (is a sheer concept and, as a fact not enriched with the Qur’anic principles, does not take place among the goals of the society of a new world. 2- The Qur’anic use of the root أبل in the sense of community draws attention to the fact that even birds, which are considered in Islamic religion as non-rational creatures, fight in God’s cause like organized troops and in a certain order. The groups who would form the society of a new world are required, as rational creatures, to act in order. 3- قوم A couple of points draw attention in the Qur’anic use of this noun: a- The word qawm is used with possessive suffix. b- Qawm takes place in noun phrases and adjective clauses. c- There is such a general statement as “for every people” (alRa’d, 13/7) in one occasion. The messages revealed in the use of the word qawm with possessive suffix and pronouns: Every person is responsible for the community in which he/she exists. The quality of belonging to the same people or, in other words, of being from their within, having shared values, and the fact of trustworthiness along with familiarity should be used actively in tabligh or communicating the religious message and in the construction of the Islamic society. In many occasions in the Qur’an, the noun qawm is mentioned together with such qualities as reasoning people, thinking people, etc. This indicates that, beyond the ideals of becoming many, staying together, and sharing the same values, what is important is to be unified upon the good and beautiful, to share the true values, as well as not to be in company with the wrong and not to be unified upon the false. Taking into consideration the four basic meanings of the statement ْوٍم هَاد” of ك ِّل قَ ِذ ٌر َولِ َما اَنْ َت منْ َّنِا) “al-Ra’d, 13/7), it is God who will essentially guide societies to the truth. The leaders of societies can only be those who warn (Hud, 11/12; al-Fatir, 35/23; al-Ghashiya, 88/21). There will be a leader for every society to guide them to truth (cf. al-Isra, 17/15; al-Isra, 17/71). God sent a warning messenger to every society (al-Fatir, 35/24). And Prophet Muhammad is the one who warns and guides all societies to the right path (cf. al-Ahzab, 33/21). 4- The messages and principles determined in the Qur’anic use of the root فررررأي&فرررأو in the sense of community: Neither the quantitative multitude is the essence of success, nor does being less in number mean failure. The community of believers whom a true leader encourages with realities and who have attained God’s utmost providence thanks to their patience, have defeated, and will do so, many communities superior in number, in proportion to the strength of their faith (al-Baqara, 2/249; alAnfal, 8/65). 5- The messages and principles determined in the Qur’anic use of the root ثلل : The noblest, in God’s sight, of the society that would be established are the leading group who establish such a unity for the first time (al-Waqi’a, 56/10-13). Those who serve for the first establishment of the Islamic society, as encouraged by the good news they have received, should respond with patience all problems and difficulties they face and should motivate themselves to be steadfast in their work. The Qur’an praises not those who are prior in temporal terms, but those who follow the truth in the first place and who pass others, and even themselves, in this regard. The fact that, throughout history, many of those who came first might have gone astray is pointed out as a warning to the first ones who form the ideal society. The evaluation of all of the determined roots, not only these five, in terms of etymological analysis and their contexts in their respective verses, chapters and in the whole of the Qur’an, is significant in order to determine the foundations of the Islamic society and to direct the society in which Muslims live to the Qur’anic principles. Therefore, each of these roots used in the Qur’an and denoting the sense of community should be researched as a subject of a dissertation, for the purpose of identifying the Qur’anic principles of the Islamic society and a new world that would be established.