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FAITH AND ITS DEFINITION' width='806' height='440' src='https://hikmetkapisi.com/wp-content/uploads/2025/05/imanetmisol-806x440.jpg'>							</div>
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				        			FAITH AND ITS DEFINITION				        	</h2>
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								    <a href="https://hikmetkapisi.com/en/author/nizameddin29/" rel="author">Nizamuddin Demir</a>							    </span>
							    							    <span class="meta-date" datetime="21 May 2025"><i class="fa fa-calendar"></i>May 21, 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></span>
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							<p>Trust, believing in the news with one's heart, confirming the one who brings the news; believing in something without hesitation; believing in Allah, that there is no god but Him, that Prophet Muhammad (pbuh) is the servant and Messenger of Allah, that Allah's angels, books, the Day of Judgment, destiny, and that good and evil are created by Allah (Bukhari, faith, 37; Muslim, faith, 1, 5, 7; Abu Dawud, Sunnah, 15)</p>
<p>The word “iman” is in the “if'al” meter in Arabic and its origin comes from the root “emn”. According to the languages, it is the infinitive of the verb “âmene”, which means “emn-ü eman = security, trust”, which is the opposite of fear. The original word “emn” was also “emân”. When “alif” came in front of it, it became “e'mene”; then “imân” was read according to the Arabic grammar rule. If the “hemze” at the beginning of the word is “transitive” for “ta'diye” according to the Arabic language, it means “to give eman, to make sure”; “Mümin”, which is one of the “esmâüllah = names of Allah”, was taken from this meaning. If it is used for sayrûret (to be), iman means “being sure, to make the heart secure and calm”. This is called “inanma” in our language.</p>
<p>According to the custom of all linguists, the reality of faith is “absolute confirmation”. That is, to believe in a person, a piece of news or a ruling definitely and wholeheartedly, to confirm it and to accept its word as true. The one who confirms has made the person he confirms safe from being denied or he himself has become safe and secure from lies. The word faith is either directly, as in “âmenehu”, or with (be) or (lâm), as in “âmene bihi” and “âmene lehu”. If it is with (be), it means “Ikrar and confession”; If it is with (lam), it means “to understand and accept” (Râgıb el-isfahanî: El-Mutredâd; Asım Efendi, Kamüsü'l-Mühit translation, Istanbul 1272 H., III, 593-594; İbn-i Manzur, Lisânü'l-Arab, Bulak Mısır 1303, XVII 160-163)</p>
<p>According to this principle, faith in the dictionary consists of "confirmation", which is the equivalent of "imagination" in the science of logic, and there are two elements in its concept: One is the "knowledge = marifet" element; the other is the "will and option (kesb)" element. Because, without first knowing what, why and how to believe, it is not possible to believe in something and confirm it. In this respect, the role of the "marifet" element is clear; the relationship of faith with reason, thought, thought and vision is obvious. The will and option element is a condition for a known thing to be confirmed and become faith, in other words, for its "insight and acceptance".</p>
<p>In other words; the known matter and the subject of belief should be adopted sincerely with a sincere heart, away from pressure and fear, and should be accepted and confessed with complete submission. So, in faith, a willful confirmation based on knowledge, acquisition and choice is necessary. The reason why Satan, who knows everything very well, is considered an unbeliever is because this second element is absent. Therefore, there can be no faith only with “knowledge”. Because what occurs in the heart without acquisition and choice is not confirmation, but knowledge. Because in order for knowledge to be considered at the level of “confirmation,” which is essential in faith, heartfelt consent and submission based on will and choice are required. However, since it is not a condition for the understanding sought in confirmation to express absolute certainty, called “itâd-ı jazim”; The confirmation of the common Muslims, called “zann-ı gâlib”, that is, the “faith of the imitator”, is considered sufficient and acceptable according to the Ahl as-Sunnah.</p>
<p>Such confirmations are called “imān-ı hukmī”. A strong belief based on rational and traditional evidence is called “verified belief”. Since it is obligatory to resort to this path (evidence and deduction) as much as one can, a believer who abandons it becomes a sinner (Ali Arslan Aydın, Islamic Beliefs (ilm-i Kalām), Istanbul 1984, I, 148-150). Nizameddin DEMİR</p>
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