Weekly Sermons

Question: At times, we feel as though the world we live in is changing us. In the face of a changing world, what should be the proper framework for change?Answer: First of all, let us duly acknowledge this truth: the only One Who is absolutely free from alteration, transformation, time, space, forms, conditions, and all kinds of change and differentiation is Allah Almighty alone. Secondly, it should not be forgotten that change—both in our physical structure and in our intellectual world—is one of the greatest realities of life. Our existence begins with the fertilization of a sperm and an egg, and then, through a long process, we pass through numerous stages of change and transformation until we attain our final form. Nor does this process end with birth. Even after coming into the world, changes continue both in our physical structure and in our spiritual and intellectual worlds. The culture in which we are raised and the atmosphere in which we live also shape our feelings and thoughts by influencing them.Moreover, change is not something peculiar to human beings alone; it is a law that operates throughout the entire realm of existence. The earth is constantly witnessing cycles of coming into being and passing away. Beings gradually change and, over time, acquire different forms and characteristics.However, it is understood that the change referred to in the question is not these natural and unavoidable forms of change, but rather the change related to the beliefs and values we hold. As Muslims, there are certain foundational principles of belief that we embrace. There are also certain obligations that we are required to fulfill as a consequence of our faith. Likewise, the definitive rulings of the Qur’an and the Sunnah, which constitute our primary reference sources, form our enduring constants. If change occurs in these areas, then it must be seriously questioned. If today we have begun to think differently or act differently regarding the principles of faith and worship that we accepted yesterday, then whether we call it “change,” “transformation,” or by some other name, in reality it is corruption and degeneration.At this point, serious self-examination is required. If we have accepted Allah as our Protector, and in accordance with the Qur’anic verse, “Whoever rejects all false deities besides Allah and believes in Allah has indeed grasped the firmest handhold that will never break,”[1] we have held firmly to His unbreakable rope, then regardless of the environment in which we live, we will not be subject to change in terms of the feelings and convictions we hold regarding our faith and religious life. When we live with such belief, we trust that even if we dive into deep waters we will not drown, and even if we are thrown into fire we will not burn.It should also not be forgotten that there can be different interpretations regarding those aspects of the Qur’an and Sunnah that are open to interpretation. Qualified scholars, taking into consideration the conditions of their time, may derive new rulings and interpretations concerning matters open to interpretation in religion, or they may prefer one of the existing juridical opinions over another. Therefore, depending on changing times, certain differences and changes may arise in some secondary religious matters.Likewise, difficult circumstances and challenging conditions may require making use of certain legal concessions or acting according to the rulings of necessity. However, it must not be forgotten that this is a temporary situation, that prohibited matters are deemed permissible only to the extent required by necessity, and that determining the limits of necessity depends not on personal desires and whims, but on faith, sincere intention, and conscientious conviction. If a person resorts to religious concessions where they should not, then they become accountable before Allah for having abused them.Although conscientious conviction is extremely important in determining the limits of legal concessions and necessity, consultation must never be neglected. For personal desires and whims can easily become involved. Without any real need, we may become carried away by fantasies, occupy ourselves with pointless distractions, and even be drawn into sins without realizing it. In such a case, a person effectively places themselves in danger by their own hand. Others, however—especially those whose connection with Allah is strong and who are able to approach matters from a broad and comprehensive perspective—may evaluate our situation more objectively. Therefore, when we support our conscientious conviction with collective wisdom and test it against the considerations of others, the likelihood of error decreases and the possibility of making sounder choices emerges.It should also be particularly emphasized that what falls to us is to be followers of the path of strictness and resolve (‘azimah). Therefore, in matters concerning ourselves personally, we strive, as much as possible, to act according to the higher and more demanding course. At the same time, we also know that ease is a fundamental principle in religion, and we do not impose this upon anyone as an obligation.It cannot be said that change is absolutely “good” or absolutely “bad.” Judgments regarding change may differ according to intentions, and they may also vary from one condition, circumstance, or attitude to another. However, any change that signifies a departure from our foundational principles is blameworthy and unacceptable for us. Any change that distances us from seeking the good pleasure of Allah, weakens our concern for the exaltation of His Word, wounds our hearts and spiritual lives, or conflicts with our system of values can never be accepted. Our faith and religious life are as precious to us as life itself; any harm directed toward them causes our hearts to ache like a harpoon thrust into our chest.A form of change that enables us to read our age correctly and keep pace with it should be regarded as a necessity for us. For example, until quite recently, neither the internet nor social media existed. In a world where others are using these opportunities to advance their own systems of thought, it is inconceivable for us to remain entirely indifferent to such fields. Likewise, it is only natural for people devoted to a lofty ideal to take into consideration the cultural world of the communities they address and, so long as it does not contradict our foundational principles, to adapt themselves to the environments in which they live as part of fulfilling their responsibility.In the words of Mawlana Jalal al-Din Rumi, while one of our feet remains firmly fixed at the center, the other should travel among the seventy-two nations.[2, 3] While our hearts beat for Allah, we should also strive to awaken this same excitement in other hearts, saying: “Why should others not also hear and taste the spiritual delights that we have experienced? While we attain the joy of worship, why should others remain deprived of it? While we walk on the path toward eternal Paradise, why should others be left outside this journey?”Especially in an age where sins flow like a flood, some mud from widespread and difficult-to-avoid social corruption may at times splatter onto the hems of a person who has devoted themselves to such a sacred responsibility. Like someone who risks their own life to rescue a friend trapped in a swamp, they too may have to endure certain sacrifices. For when the aim is to help people attain eternal happiness or save them from ruin, enduring certain undesirable things becomes a meaningful sacrifice.Indeed, not every change should be viewed negatively. First and foremost, one must consider whether such changes contradict our foundational values, and then examine the individual’s intention and purpose. Even though this is how we approach the matter, it will not be easy for those who do not live with a devotion to rescuing others to understand people who, like firefighters rushing to extinguish blazing fires, run to help humanity.If we have concerns about change, we should first turn inward and examine our hearts. Are we truly able to place the good pleasure of Allah above everything else in all our actions? Does our heart continue to beat with the aspiration of exalting the Word of Allah? Do we regard as great what Allah regards as great, and do we show the reverence that sacred values deserve? When we face hardship and difficulty on the path of Allah, do we begin to resent the road we are walking? Is there even the slightest regret within us because of being Muslim? Are we able to meet Allah’s decrees with patience and contentment at all times? Do we look at the glittering worldly lives of people attached to worldly pursuits with envy?If, in the face of all these questions, our hearts are still able to preserve their uprightness and direction, then there is no need for excessive worry. For this is the clearest indication that, in essence, we have not undergone a negative transformation.[1] Surat al-Baqarah, 2:256.[2] The expression “seventy-two nations” is a symbolic phrase frequently used in classical Sufi literature to refer to the diversity of humanity, encompassing different peoples, cultures, religions, and civilizations. In Mawlana Jalal al-Din Rumi’s usage, it signifies maintaining firm spiritual rootedness while remaining open to engagement with all humanity. The number is not intended literally, but conventionally represents the multiplicity of human communities in premodern Islamic thought.[3] Prof. Dr. B. Furuzanfer, Mevlâna Celâleddîn, p. 17 (trans. Faruk Nafiz Uzluk), Republic of Türkiye Konya Governorship Provincial Directorate of Culture and Tourism Publications, Konya, 2005.

Change or Degeneration?