Sermon On The Legitimacy Of Inshallah

Christine Evangelou a British-born motivational coach, writer, author and poet once remarked: “Change is supremely inconvenient, uncomfortable and naturally scary. Yet we only move through life through the process of change, reinvention and renewal, and so bravery is our quintessential rebel for pushing us past our own limiting beliefs and behaviors. Bravery is feeling the fear, immersing yourself into it and through it so you can come out the other side.” Jeremiah 29:11 reminds us: “For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.”

Hope is said to be a feeling of expectation and desire for a particular thing to happen. In an Islamic context, “inshallah” expresses the belief that nothing happens unless God wills it, and that His will supersedes all human will. However, more generally the phrase is commonly used by Muslims, Arab Christians and Arabic speakers of other religions to refer to events that one hopes will happen in the future, having the same meaning as the English word "hopefully". Its legitimacy is described as the perceived justification for maintaining hope in the face of adversity or challenging circumstances. It's about whether the hope is grounded in reality, reason, or a belief in a positive outcome, and whether it's a worthwhile sentiment to retain. In essence, it's the question of whether hope is justified, given the particular situation to which it is applied. It suggests that hope is not merely a passive emotion, but a force that can drive positive change and contribute to meaningful outcomes. Hope needs to be legitimate in the sense that it's not entirely detached from reality or based on self-deception. A healthy sense of hope invokes a belief in a positive future, combined with a realistic assessment of the situation and a sense of agency to work towards that future.

While legitimacy doesn't inherently strive for a singular, objective "truth," it does often rely on perceptions of truth and accuracy to maintain its validity. Legitimacy, in a political or social context, signifies that an authority or system is seen as rightful and acceptable by those it governs. This perception is often built on a foundation of perceived fairness, adherence to norms, and a degree of trust in God. The feeling of hope initiates a profound sense of grounding by offering a positive outlook and belief in a better future, which can help manage stress and anxiety during challenging times. It acts as a buffer, reminding us that difficult situations are only temporary and that joy can be experienced again, providing motivation and a sense of purpose. Hope also fosters resilience, allowing individuals to persevere through adversity and make healthier choices to move towards its conquest.

Several stories in the Bible offer hope, including those of Joseph, Esther, and Gideon.

Esther saved the Jewish people from annihilation in the ancient Persian empire by revealing a plot to destroy them and ultimately thwarting the plan through her influence with the king. The story, recounted in the Book of Esther, takes place in Susa, the capital of Persia. Esther, initially hiding her Jewish identity, becomes queen and, after learning of a plot by Haman to kill all the Jews, she reveals her identity and her people's plight to the king.

She risks her life to save the Jewish people from annihilation by Haman. Her courage and reliance on God's guidance, even when facing potential death, resulted in a great victory for her people. This story shows how God can use individuals to fulfill His purposes, even when the odds seem impossible. Esther 8:3-14 reminds us: “Then Esther spoke again to the king. She fell at his feet and wept and pleaded with him to avert the evil plan of Haman the Agagite and the plot that he had devised against the Jews. When the king held out the golden scepter to Esther, Esther rose and stood before the king. And she said, “If it please the king, and if I have found favor in his sight, and if the thing seems right before the king, and I am pleasing in his eyes, let an order be written to revoke the letters devised by Haman the Agagite, the son of Hammedatha, which he wrote to destroy the Jews who are in all the provinces of the king.

For how can I bear to see the calamity that is coming to my people? Or how can I bear to see the destruction of my kindred?” Then King Ahasuerus said to Queen Esther and to Mordecai the Jew, “Behold, I have given Esther the house of Haman, and they have hanged him on the gallows, because he intended to lay hands on the Jews. But you may write as you please with regard to the Jews, in the name of the king, and seal it with the king's ring, for an edict written in the name of the king and sealed with the king's ring cannot be revoked.” The king's scribes were summoned at that time, in the third month, which is the month of Sivan, on the twenty-third day. And an edict was written, according to all that Mordecai commanded concerning the Jews, to the satraps and the governors and the officials of the provinces from India to Ethiopia, 127 provinces, to each province in its own script and to each people in its own language, and also to the Jews in their script and their language.