The Role of Social and Cultural Environment in the Determination of Faith in Islamic Theology

Abstract

In Arabic the term Ä«mÄ?n is derived from the root "a-m-nâ€?, it is in the "if"alâ€? form and means, "to give confidence to othersâ€?, "to be ensuredâ€?, "to confirm and to acceptâ€?. Verb form "Ä?manaâ€? means "removal of fear and replacing it with confidence. In Islamic terminology the definition of Ä«mÄ?n given in Gabriel hadith in which six principles of Ä«mÄ?n is mentioned similarly the term Ä?mentu, which forms knowledge of catechism, is symbolized to mean Ä«mÄ?n. This is why definitions of Ä«mÄ?n given in many books do not state what Ä«mÄ?n is, instead tell about what to believe in. Generally speaking, the definition of Ä«mÄ?n is given as follows: "Ä«mÄ?n is to confirm (approve)â€?, "Ä«mÄ?n is confirmation in heartâ€?, "Ä«mÄ?n is the contrivance of the heartâ€?, "Ä«mÄ?n is to confirm by heart and to confess by speechâ€?, "Ä«mÄ?n is contrivance in heart and is confession through speechâ€?, "Ä«mÄ?n is confirmation of heart, confession through speech, and performed by deedsâ€?, "Ä«mÄ?n is speech and deedsâ€?. According to Paul Tillich, Ä«mÄ?n is a total and centered act of the personal self, the act of unconditional, infinite and ultimate concern. Briefly Faith is the state of being ultimately concerned. According to the father of all modern Protestant Theology, Schleiermacher, Ä«mÄ?n is the feeling of unconditional dependence. Of course, feeling so defined does not mean in religion what it means in popular psychology. It is not vague and changing, but has a definite content