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WHOEVER REJECTS TAGUUT AND BELIEFS IN ALLAH' width='806' height='440' src='https://hikmetkapisi.com/wp-content/uploads/2025/06/iman-806x440.jpg'>							</div>
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				        			WHOEVER REJECTS TAGUUT AND BELIEFS IN ALLAH				        	</h2>
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								    <a href="https://hikmetkapisi.com/en/author/nizameddin29/" rel="author">Nizamuddin Demir</a>							    </span>
							    							    <span class="meta-date" datetime="22 June 2025"><i class="fa fa-calendar"></i>June 22, 2025</span>
							    <span class="meta-categories"><i class="icon-suitcase"></i><a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/akaid/" rel="category tag">Belief</a> , <a href="https://hikmetkapisi.com/en/category/genel/" rel="category tag">General</a></span>
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							<p> THIS IS THE AUTHENTIC AND TRUE FAITH<br />
   Al-Baqarah:256- “Therefore, whoever disbelieves in the taghut, the rebels or the rebellions and believes in Allah, that is, whoever says with a sincere heart, “There is no god but Allah” and first eradicates the taghuts and then believes in Allah with all his being and therefore confirms the messengers sent by Allah and what the Truth has revealed, then he has held on to the firmest handle, which cannot be broken. The handle of this strong rope, that handle, will not break or snap. </p>
<p>However, if it is abandoned, it will be ruined. After these scientific and practical proofs, after this emergence of truth and falsehood, the requirement of reason and truth is not to cling to the rotten handles of the false gods such as the Pharaohs, Nimrods, magicians, soothsayers, and devils, who exist today and disappear tomorrow, whose transient, false, dark shadows will break and fall, and who will eventually let go of those who hold on to them, but rather, “The Ever-Living and Self-Subsisting from eternity to eternity.” Infallible, Infallible, Sleepless, Unfaltering, Owner of the Sovereignty of the Heavens and the Earth, His presence cannot be approached without His permission, intercession is not dared, Owner of greatness, Knowing everything, secret and open, partial, general, aware of everything, the true nature of His knowledge cannot be grasped. Nothing is known unless He informs. To hold on to the unbreakable, unbreakable, solid handle (of Islam) of Allah Almighty, whose throne of majesty has held the earth and the sky, and the earth and the sky have become nothing in the palm of His power, whose sublimity, glory, and greatness are endless, whose "There is no god but Him", with both hands, willingly, like one's life. </p>
<p>That is, to believe in the unity of God, which is like the handle and grip of an unbreakable, unbreakable, solid rope extended from that divine throne, and which is the head of religion, is to believe in it, to act accordingly, and never to abandon it. Thus, the one who has this faith holds on to such a handle. However, this faith and belief should not remain only in words and only in the heart. The mouth and the heart should be one, the inside and the outside should be one. Because God is the One who hears and knows everything. He hears both words and knows intentions. God is not unaware of what the hypocrites who say, but hide denial in their mouths, or the infidels who know the truth in their hearts but utter disbelief and denial in their mouths.</p>
<p>TAGUT: It is a noun with the exaggeration form from the root "tuğyan" (indecency), the original of which is "tağavut" like "ceberut = tyranny", and by changing places it becomes "tavagut" and "vav" is converted to "alif"; it is used for singular, plural, male and female. Tuğyan (indecency) itself is like saying cut off, rebellious, wicked, monstrous, and unruly.</p>
<p>As Ibn Jarir at-Tabari describes it, it means anything that rebels against Allah and is worshipped by force, compulsion or willingly, whether it is a human being, a devil, an idol, a sacred stone or anything else. In its interpretation, we come across various narrations as “Satan or a magician, or a soothsayer, or those of the humans and jinn who are stubborn and arrogant, or those who are accepted as deities against Allah and are pleased with this, like Pharaoh and Nimrod, or idols. Abu Hayyan says, “These should be explained with an example. Because taghut is confined to each of them...” The above definition includes all of them. However, Qadi Baydawi added the clause “those who prevent others from the path of Allah” to this issue, which includes a more general definition. Because those who do this may not be recognized as deities. However, if it is considered that this person has followed his own desires and given himself the rank of deity according to the verse “Have you seen him who has taken his own desires as his god?” (Jathiya, 45/23), it will be included in the previous definition. </p>
<p>We will derive several benefits from this explanation: </p>
<p>Firstly, the various interpretations (explanations) of taghut can show examples or varieties, and since each of the words “Satan, magician, soothsayer, false god, arrogant and stubborn people of mankind and jinn” are expressed in a similar and appropriate way with the word taghut, it can also indicate that these are used as things that are very close or require each other, even if they are not exactly synonymous in meaning. </p>
<p>Secondly, it means that taghut has both open and hidden, visible and invisible aspects. </p>
<p>Thirdly, it is understood from the concept of tuğyan (rebellion, rebellion) that idols are second-degree taghuts. If we look at it, idols and sacred stones that do not possess intelligence should not even be considered as taghuts. Because they themselves cannot be rebellious towards Allah and cannot consent to rebellion. But they cannot reject it.</p>
<p>For this reason, they can finally be a cause of transgression. The transgressors find this cause. Idols are actually the imaginations of male or female taghuts and the savages of the transgressors. Secretly or openly transgressors assert their own transgression with them. In this respect, idols are not the real taghut, but the representatives of taghuts. The expression “Whoever denies taghut…” indicates that the first thing in the command of monotheism is to disbelieve (deny) the transgressors who incite them to it before the idols. </p>
<p>Fourthly, great people like Jesus and Ezra, who were not rebellious against Allah and were not likely to accept polytheism, and yet were accepted as gods by some rebels, are themselves excluded from the definition of taghut and from those who are called taghut. While it is obligatory in the commandment of monotheism to deny their divinity and not worship them by saying “there is no other god”, on the other hand, denying them will not be permissible, on the contrary, believing in and respecting the prophets as a requirement of belief in Allah will also be included in the conditions of belief. This very important point is pointed out in the following verse: “whoever denies taghut…”, but denying the others is not made a condition.</p>
<p> So, the condition of monotheism is not to deny anything other than Allah, but to remove the attribute of divinity from anything other than Allah and in the meantime, to deny the taghut… That is, not to recognize them at all, and to recognize the rights of others according to their degrees under divinity. Because the truth belongs to Allah. Finally, it definitely states that in order to be a believer who believes in the unity of Allah, it is a condition to repent for disbelief before believing in Allah. And the condition of this repentance is to make a firm decision never to recognize the taghut. In this case, the expression “whoever denies the taghut and believes in Allah…” is an interpretation of the Kalima-i tawhid, “There is no god but Allah.”</p>
<p> Thus, the one who believes with his/her inside and outside will definitely hold on to the solid handle, and it is understood from the meaning of the word that those who hold on to it will be drawn and taken to the Kursi of Allah, to the highest levels of heaven, and those who let go while going will fall in a terrible way. Now, in order to shed more light on this and to guide them to say, “What would be the use if we did not hold on at all, if we did not hold on to any handle?”, it is stated as follows: (Elmalılı Muhammed Hamdi YAZIR, Hak Dini Kur’an Dili, Vol. 2, p. 142-145)</p>
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