Weekly Sermons

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The primary concern and issue facing today’s Muslims is a crisis of faith. Unfortunately, they often remain theoretical in their approach to matters of faith, unable to transcend mere imitation. This prevents them from deepening their faith in Allah and opening themselves to divine knowledge (marifatullah). They lack a solid understanding of the Divine Essence, including His majestic qualities, sublime attributes, and beautiful names, all within the Quranic framework. Consequently, they struggle to believe in Allah’s existence and oneness as required. They also fail to wholeheartedly accept truths presented in the Quran, such as the resurrection, the existence of angels, and Heaven and Hell, and they do not fully believe in these concepts within a Quranic context. There is a noticeable deficiency in their understanding of the unseen realms and metaphysical entities described in the Quran.
Our belief in the existence of evil spirits or angels often does not extend beyond mere thought; it fails to influence our attitudes and behaviors significantly. For example, despite the Quran’s repeated warnings about Satan’s deceit and snares, many believers appear oblivious to his existence, with some even displaying a dismissive attitude as if to say, “What does it matter if Satan exists or not? What do I care about Satan?” Such indifference towards a sworn enemy, heavily emphasized in the Quran, is indicative of a weak faith. Believers are instructed by the Quran to continually seek refuge in Allah from Satan’s impulses, whisperings, schemes, and influences, and to remain vigilant against him.
Regrettably, as followers of the Prophet Muhammad (peace be upon him)—acknowledged as the one who knew Allah best—we often fail to recognize Allah by His names and attributes, forget that He knows everything openly and secretly, and neglect to live with the constant awareness that we are always in His presence. Those who achieve the consciousness of ikhsan (Divine Presence) transform in the face of the Divine Presence, adjusting their behavior and shunning frivolity. Faith in Allah is reflected in everything from their facial expressions to their tone of voice, from their gaze to the movements of their lips. Abu Musa al-Ash’ari<a href="#_ftn1" name="_ftnref1">[1]</a> felt so humbled that he bent over while bathing on a dark night, expressing his shyness to stand upright. Such profound humility does not stem from a theoretical or imitative faith. Faith that is not deeply ingrained in one’s character is insufficient to guide behavior and may not even suffice to lead one to Paradise.
The essence of faith is not about appearances but about being; it’s not about speaking but living. You can possess deep knowledge and eloquently explain matters of faith. You might write books on these topics. However, if you, as a believer, have not internalized, fully accepted, or embraced your teachings and writings to the point of eliminating all doubt and making them a deep part of your nature, then you have not progressed from imitation to verification. True remembrance involves striving for perfection.<a href="#_ftn2" name="_ftnref2">[2]</a> Thus, the faith that the Quran demands from us is a verifiable faith. We should never lose hope in Allah’s mercy; He may admit even those with imitative faith into His Paradise and grace them with His beauty. While this view is widely held among theologians, we personally should not consider theoretical and imitative faith as adequate. Like the insatiable traveler described in Bediuzzaman’s epistle, ‘The Supreme Sign,’ we must continuously nourish our faith and knowledge by reflecting on the external world (âfaq) and our inner selves (anfus) and supporting it with moral action.
Faith, when strengthened by deeds, truly finds its value as the basis for action. We can liken faith to the foundation of a building. If it is robust, then the structures built upon it will also be sturdy. Strong faith inspires action, and the actions performed enhance faith.
From this perspective, our primary concern and ultimate goal must always be faith. We must strive to deepen our own faith and that of those around us, to relish its joys and live with its enthusiasm. Like the Companions of the Prophet, when we gather, we should encourage one another, saying, “Come, let us believe for an hour.” It’s crucial to assess our faith daily to ensure it is firmly rooted. Faith begins as a divine spark in the heart; however, we must continually ensure that this spark not only endures but also spreads its light, illuminating our path like a torch. Otherwise, we risk being overwhelmed or even toppled by opposing forces.
Despite their deep theoretical engagement with religious matters, the Mutazilites—who introduced Greek rationalism to the Islamic world—remained deficient in practice, failing to deepen their spiritual lives or fully appreciate the fruits of worship and obedience. Modern followers of the Mutazilites tread the same path, well-educated in theology and prolific in their writings, yet their application remains superficial. They possess extensive knowledge of the Quran and Sunnah, adeptly defining and explaining religious concepts and introducing new interpretations. Nevertheless, because they do not internalize their teachings or integrate them into their very being, they remain largely theoretical. They neither feel the breathtaking beauties of Paradise in their hearts nor experience the chill of Hell’s torment.
In terms of embedding religion deeply within one’s life and essence, the Sufis have excelled. They have profoundly experienced religious truths at the level of heart and soul, successfully integrating their intellects with their emotional and spiritual faculties to achieve their spiritual objectives. The ultimate goal should be action, not just knowledge. Theoretical understanding that fails to manifest in practical application holds little value. When speaking on religious matters, one should not merely share knowledge but also convey personal experiences and lived practices. The effectiveness and authenticity of one’s words hinge on this approach.
True faith should become an intrinsic part of one’s nature, a depth that influences even unconscious reactions. Much like the immune system’s response to pathogens, a person with deep faith will naturally and instinctively oppose actions that contradict their beliefs. Such individuals won’t allow impure thoughts to linger, maintaining a sanctity of mind and dreams. Should a contrary idea infiltrate their thoughts, they would react immediately and involuntarily, recognizing it as a breach. Only when faith reaches such profound levels can one be truly free from spiritual negligence, thereby safeguarding their spiritual practices from demonic influences. Otherwise, Satan might steal some aspects of their prayers and deeds.
In conclusion, today’s primary challenge is a crisis of faith. A broad look reveals that many people’s faith resembles structures on the brink of collapse, indicating a lack of appreciation for the importance and value of faith. However, as Bediuzzaman states, faith is the greatest truth of the universe. Through our faith, we are granted access to Paradise, divine contentment, and pleasure. Should we not, therefore, prioritize strengthening our faith above all else, ensuring it remains steadfast even in the fiercest storms?
<a href="#_ftnref1" name="_ftn1">[1]</a> Abu Musa al-Ash’ari (died c. 662 or 672) was a companion of the Prophet Muhammad (peace be upon him) and an important Islamic figure known for his deep piety and exceptional voice in reciting the Quran. He is significant for his role in Islamic history as a governor in various regions under caliphs Omar and Ali, and for his involvement in the arbitration at the Battle of Siffin. His contributions to the development and transmission of early Islamic practices and his moral integrity make him a revered figure in Islamic tradition.
<a href="#_ftnref2" name="_ftn2">[2]</a> The phrase “mutlak zikir, kemaline masruftur” essentially means “absolute remembrance is devoted to its perfection.” In the broader explanation provided, the principle suggests that unless restricted by context or specified otherwise (zahir or ishari), words in a sentence should be understood in their most comprehensive and encompassing meaning. For example, if the phrase “Allah’s Messenger” appears in a sentence and there is no indicator specifying which of Allah’s messengers is meant, the default understanding should be that it refers to the Prophet Muhammad (peace be upon him), who is considered the epitome and the best representative of prophethood. This rule applies because he is the messenger who most perfectly fulfills the characteristics and responsibilities of the role, thus making him the primary reference when the phrase “Allah’s Messenger” is used without further qualification. This understanding rests on the principle that the most encompassing and significant meaning of a term should be applied unless contextually limited. This approach ensures clarity and depth in interpreting texts, especially religious or theological texts, where precision in understanding is crucial. (For a more detailed exploration of this topic, please refer to the article available at <a href="https://herkul.org/herkulden-bir-demet-hadis/haftanin-hadis-i-serifi-nefis-pazari/">https://herkul.org/herkulden-bir-demet-hadis/haftanin-hadis-i-serifi-nefis-pazari/</a> ).
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Deepening in Faith