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Tarih boyunca farklı sebeplerden dolayı maddî-manevî yardım ve desteğe muhtaç insanlar olagelmiştir. Bu sebeple insanların yaşadığı muhtaçlık durumunu giderme adına çabalar ortaya konmuş; mevcut imkânlar ile onlara yardım edilmeye çalışılmış- tır. Yardıma muhtaç olanlara yönelik faaliyetler bazen birey bazen toplum bazen de devlet eliyle giderilmeye çalışılmıştır. Muhtaçlara yönelik yardımlar yapılırken belirli bir plan veya sistem ortaya konmamış, toplumun kabul ettiği değerlere göre hareket edilmiştir. 19. yüzyılda Batı dünyasında “sosyal hizmet” adı altında bir disiplin ortaya çıkmış, yardım ve desteğe ihtiyaç duyanlara yönelik planlı-programlı bir çalışma alanı oluşturulmuştur. Tarihin farklı dönemlerinde değişik şekillerde temayüz eden bu alan Hz. Peygamber döneminde de hem teorik, hem pratik olarak yer almıştır. Resûlullah (s) yaşamış olduğu zamanda bu alana temel olabilecek birçok çalışma ortaya koymuştur. Onun gerçekleştirmiş olduğu faaliyetler referans niteliğinde olup sosyal hizmet/lere kaynaklık edecek türdendir. Özellikle Vedâ haccı esnasında yap- mış olduğu konuşmalar bu ilim dalı için manifesto niteliğindedir. Konuşmasının içeriği sosyal hizmet/lere birçok yönden vurgu yapmış, bu disiplinin muhtevasına yönelik mesajlar vermiştir. Çalışmamızda Resûlullah (s)’in konuşmalarında yer alan hususlar, sosyal hizmet açısından ele alınıp değerlendirmektedir. Hz. Peygamber’in Vedâ hutbesindeki konuşmaları sosyal hizmet biliminin ilgili alanları ile kıyaslanarak ele alındı. Onun ortaya koyduğu örnekler sosyal hizmet alanına referans niteliğinde olup, özellikle pratik hayata olan katkıları ile ifade edilmeye çalışıldı.

In this article it is described that the Last sermon of Holy Prophet (S.A.W) is the first, comprehensive and universal declaration of Human rights. This Last Sermon was given by the Last Prophet Muhammad (S.A.W) in Makah on the mount of Arafāt on the occasion of Hajj which was His first and last Hajj. He proclaimed that all the humans are equal in the sight of Almighty Allah. No Arab has superiority to the non-Arab, there is no superiority based on color, cast or language. Everyone has the right to live with respect and peace. The safety of life and property and to be treated with respect, are the basic rights of every human being. It has been declared that the murder of a human being without any right is similar to the murder of the whole humanity. In this universal declaration the Holy Prophet (S.A.W) also taught about the manners of marital relationships. He described that the women have the right to be honored; they deserve to be treated with a good attitude. In this great declaration of human rights He (S.A.W) proclaimed that the servants have the right of equality in food and clothing. [ABSTRACT FROM AUTHOR]

When a leader leaves office, the leader becomes impotent, divested of power. This makes the actual moment of farewell a particularly interesting case study in leadership, as the farewell moment marks the transition of power from one leader to another. Many leaders use the point of departure as an opportunity to articulate the legacy of the institution they leave behind. This article offers a rhetorical and theological analysis of the farewell sermon delivered by former presiding bishop of the Church of Norway, Helga Haugland Byfuglien in January 2020, and a shorter, comparative analysis of the equivalent farewell sermon of the former Archbishop of the Church of Sweden, Anders Wejryd (2014). The article analyses how Byfuglien and Wejryd conceptualize the legacy of the church with the use of epideictic and deliberative rhetoric (rhetorical analysis) and discuss what kind of legacy (theological analysis and discussion) they promote. The article argues that both Byfuglien and Wejryd use the farewell sermon as a rhetorical opportunity to articulate the church's legacy for the future, although their own formal power to execute that legacy is coming to an end. Byfuglien appeals to a diaconal vision of the church's legacy, with a tendency to emphasize the church`s welcoming and inclusive character. Wejryd addresses the current ecclesiological situation in more detail. By assessing the church`s numerical decline and changed societal status as a crisis, he mainly appeals to the church's missional legacy. The article concludes that the farewell sermons of both Byfuglien and Wejryd may be interpreted as a sort of inheritance dispute, or better heritage dispute: In their farewell sermons, the departing bishops present their last(ing) act of leadership, appealing to the audience to commit to a particular vision of the church's legacy.

When a leader leaves office, the leader becomes impotent, divested of power. This makes the actual moment of farewell a particularly interesting case study in leadership, as the farewell moment marks the transition of power from one leader to another. Many leaders use the point of departure as an opportunity to articulate the legacy of the institution they leave behind. This article offers a rhetorical and theological analysis of the farewell sermon delivered by former presiding bishop of the Church of Norway, Helga Haugland Byfuglien in January 2020, and a shorter, comparative analysis of the equivalent farewell sermon of the former Archbishop of the Church of Sweden, Anders Wejryd (2014). The article analyses how Byfuglien and Wejryd conceptualize the legacy of the church with the use of epideictic and deliberative rhetoric (rhetorical analysis) and discuss what kind of legacy (theological analysis and discussion) they promote. The article argues that both Byfuglien and Wejryd use the farewell sermon as a rhetorical opportunity to articulate the church's legacy for the future, although their own formal power to execute that legacy is coming to an end. Byfuglien appeals to a diaconal vision of the church's legacy, with a tendency to emphasize the church's welcoming and inclusive character. Wejryd addresses the current ecclesiological situation in more detail. By assessing the church's numerical decline and changed societal status as a crisis, he mainly appeals to the church's missional legacy. The article concludes that the farewell sermons of both Byfuglien and Wejryd may be interpreted as a sort of inheritance dispute, or better heritage dispute: In their farewell sermons, the departing bishops present their last(ing) act of leadership, appealing to the audience to commit to a particular vision of the church's legacy. [ABSTRACT FROM AUTHOR]

Historically, the Farewell Sermon (khutbah al-wida) of the Prophet Muhammad (pbuh)1 has occupied an important place in Islam. The sermon was delivered during the Farewell Hajj (pilgrimage), on 9 Dhu al-Hijja 10AH (6 March 632), at Mount Arafat. The sermon consisted of summarised exhortations reflecting some of the core teachings of the Qur'an and Sunnah. There are multiple versions of the sermon, with no single consolidated source being in existence. The sermon therefore seems to have been weaved from multiple sources over time. This brief essay examines the substance of the Farewell Sermon based on its various versions and presents an analysis to determine whether it should be more appropriately called the 'Farewell Message'. [ABSTRACT FROM AUTHOR]

Ibn Ishaq's rhetorical use of genre in his edited biography of the life of the Prophet Muhammad instances the authority accorded by the early Muslim community to Biblical forms familiar to them. The genre in question is the "universal history" modeled by the Genesis-through-Kings saga contained in the Hebrew Bible. At the "center" of this saga stands the Deuteronomic restatement of Mosaic law; likewise, at the "center" of Ibn Ishaq's biography stands a restatement of Qur'anic legislation contained in the Prophet's "Farewell Sermon." Ibn Ishaq's biography subtly accomplishes both Muslim Biblical interpretation and legal interpretation by means of a rhetorical use of allusion. [ABSTRACT FROM AUTHOR]