It is a fundamental principle to investigate the legitimacy of every action, ensuring that words and behaviors align with the firm principles of religion. We must conduct all our affairs in harmony with the spirit of the Qur’an and the Sunnah. As Bediuzzaman said, we should always aim for the utmost taqwa (piety), sincerity, loyalty, and sacrifice. However, we must not overlook the circumstances and realities of the time we live in. Sometimes, conditions may not allow us to perform actions in full accordance with the essence of the religion. Certain situations may make it difficult to live out taqwa in its true meaning and depth. In such instances, we must correctly determine what should be done in the name of religion.

For example, if you find yourself in harsh conditions during a war, you may not be able to perform the prayer with all its conditions and pillars. In this case, as described in the Qur’an, you would perform salat al-khawf (the prayer of fear). Despite the severity of the situation, you still do not abandon prayer, continuing to live with the awareness of servitude to Allah and doing whatever is possible. You know that, though your worship may be incomplete or flawed, the acts of worship performed in difficult times will earn you more rewards than those performed during normal circumstances. If you were to witness someone performing salat al-khawf in peaceful times, you might think, “Is this really a proper prayer?” Yet, the Qur’an has legitimized this prayer and detailed how it should be performed under specific conditions, so it cannot be dismissed lightly. You can apply this perspective to other concessions in worship or to prohibited actions that become permissible in cases of necessity.

In times when conditions worsen, practicing religion becomes harder, everything seems to go wrong, and the gaze of society turns suspiciously toward believers. The acts of worship carried out—though incomplete and imperfect—may, Allah knows best, be as valuable as the worship performed with sincerity at the Kaaba or the watchful vigilance of soldiers at the frontlines, done with the intention of pleasing Allah.

In one sense, the era we are living in is particularly challenging. During this period, even those who live by the minimum standards of taqwa may achieve great rewards in the sight of Allah. Bediuzzaman said that those who perform the obligatory acts and avoid major sins will be considered pious, due to the difficulties brought by the time. Similarly, although he initially included a condition of loyalty in his supplications for his students, he later removed this condition, recognizing that not everyone could remain equally loyal under the circumstances, and his heart could not bear to exclude any of his students from his prayers.

Recognizing and Acknowledging Realities

In a time of chaos and disorder, if you expect all actions to perfectly align with the principles of Islamic law (Shar’i Sharif) and for religion to be practiced in all its details with complete perfection, you may struggle to meet your expectations and achieve your goals. You may also inadvertently alienate many people around you. For instance, consider the whirling dervish performances of today. Can we truly say that these performances reflect the spiritual state of Mawlana Jalaluddin Rumi? Since these performances are presented as folklore, they do not create the deep spiritual impact that one would hope for. However, we cannot say that they contradict the core principles of religion. In fact, they can offer certain benefits. For example, they transport the audience into a beautiful, nostalgic atmosphere, allowing them to experience the past more profoundly. It may even lead some to think, “If even the shadow of this is so beautiful, how powerful must its true essence have been!” Even if not everyone who watches these performances grasps their full aesthetic refinement and spiritual depth, at least they recognize it as a cultural element stemming from religion. This recognition might warm their hearts toward the faith. We must be open to all forms of positive outcomes.

As long as they do not contradict the fundamental principles of religion (usul al-din), we should not dismiss any activities carried out in the name of religion that aim to bring about some benefit. In a time when practicing religion has become more difficult, being able to stand firm on the frontline without faltering, holding your ground, and preserving your positions is of great importance. You may not be able to implement the ideal version of a matter due to the limitations imposed by circumstances. However, those who come after you may take up where you left off, move it forward, and bring it to its full potential. Your duty is to assess your current situation and fulfill the tasks required by your position in the best possible way. You may desire to live a life like Caliph Omar or be like Khalid ibn al-Walid. While you may not be able to match them exactly, if you do your best under the current circumstances and within your own capacity, in a sense, you will have become like them. It is essential not to confuse these two points.

Being Present in All Aspects of Life

In an era where the streets are filled with moral corruption, marketplaces are tainted, and sins enter our homes through the digital world, avoiding wrongdoing and staying away from errors requires immense effort. Some may seek refuge in solitude, choosing to distance themselves partially or entirely from social life in an attempt to preserve their chastity and purity. However, we must not view the matter solely from the perspective of our own selves. We need to carefully calculate the consequences of our actions, considering what they bring or take away for the sake of our religion. Historically, many spheres of society have been neglected due to similar perspectives, and some individuals have thus remained on the periphery of life. As a result, no comprehensive view of the matter was developed, and the outcomes of these choices were not foreseen. Consequently, the field was left open to others. When devout people were not present where they were supposed to be, they could not secure their future. As of today, millions who believe in Allah and the Day of Judgment have not been able to stay true to themselves, nor have they been able to remain who they truly are. They have not escaped being oppressed, living under tutelage, or being invaded.

We may view the decisions and reasoning of those before us as errors in ijtihad (independent reasoning) and assume that they will be rewarded for their sincere efforts, despite the mistakes. However, when it comes to us, we cannot only think of our own spiritual salvation. We must think about the society we emerge from and humanity as a whole. If our aim is to help all of humanity, we must be present within society, in different areas of life, and represent our values. Otherwise, even if we were to sit knee to knee with Shaykh Abd al-Qadir al-Jilani in terms of spiritual life, Allah would still hold us accountable. He would ask, “Others saw what was necessary for the future of their countries and all humanity in line with their interests and goals, and they acted accordingly. Why did you fail to see this and only think of yourselves?” You would be called to account for this.

The notion of taqwa that we hold may sometimes lead us to retreat into solitude. A person might withdraw to a mountain like Ibn Bashish, spending a lifetime in worship and devotion, trying to live a life free from even the smallest trace of sin. Such a person may choose this path to stay far from both minor and major sins. However, they must know that in a time when religious values are crumbling, focusing solely on oneself and neglecting others and society would be an error in ijtihad. Their duty is to engage with life, maintain relationships with members of society, and fulfill the responsibilities necessary for the future of the community. In this difficult era, where Islam feels like a stranger, a believer must not forget that eternal salvation is tied to the effort of saving others. The more you strive to be a savior for the faith of others, the more you secure your own salvation, with the permission and help of Allah.

Today, there is a greater need than ever for individuals who, from their positions, can see the issues clearly, interpret them correctly, offer sound analyses, and be the voice of truth. To achieve this, we must be integrated into society and represent the ideal human model at every level of life. We must broaden both the scope of taqwa and the scope of service. We should not forget that correctly understanding the Divine laws, adhering to causes, and fulfilling social responsibilities are also part of taqwa.

Being deeply involved with society may pose some risks to our religious and spiritual lives. However, when people are plunging headfirst into disbelief and, consequently, into Hell, how can we focus solely on our own spiritual development when we have the responsibility to take them by the hand and guide them towards Paradise? From the basic principles of religion, it is clear that it is far more virtuous, and in line with the true meaning of taqwa, to embrace everyone with our intentions, efforts, and aspirations—to open our arms wide and warn against danger and loss, saying, “This is a dead-end street”—even if we face opposition from the masses, rather than retreating into solitude with a taqwa-driven mindset and focusing solely on our personal spiritual progress.

Acting with a Conscience

In religion, what is halal (permissible) and what is haram (forbidden) are clear. It is Allah who has established these boundaries. No one has the authority to make permissible what Allah has declared forbidden, nor can anyone justify the sins that religion prohibits. However, if you are living in a morally corrupt society, despite your efforts to avoid it, filth or impurities may sometimes unintentionally stain you, much like how someone in battle might have to pray while their clothes are still tainted with blood. You may be forced to perform your prayers without the opportunity to cleanse yourself of these impurities. Scholars have referred to such unavoidable, widespread situations as balwa-i âmm (a general affliction or tribulation that affects everyone). They have examined how these circumstances influence religious rulings and have expressed hope that such situations will be forgiven by Allah.

In this regard, depending on our ultimate goals, we may also need to endure certain hardships based on our position and the duties we must fulfill. To make our voices heard by everyone, develop a strong and enduring spiritual character, and create a lasting legacy, we may need to tread on muddy grounds or dirty streets. In such situations, we act according to our conscience, navigating the difficulties and tribulations with minimal damage and striving to overcome the challenges with as little harm as possible. We believe that the hardships we face along this path will be rewarded by Allah. The more difficulty we endure and the more sacrifices we make for the sake of our faith and religion, the more we can hope to ascend spiritually and draw closer to earning Allah’s pleasure.