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Kur’ân’da ve hadislerde Allah Teâlâ’yı tanıtan isim, sıfat ve terkipler yer almaktadır. Kur’ân’da Allah’ı tanıtan isimlere dört âyette esmâ-i hüsnâ terkibi ile dikkat çekilmiştir. Bu isimler, farklı sûre ve âyetlerde bulunmakla birlikte İbn Mâce ve Tirmizî’nin naklettiği esmâ-i hüsnâ rivâyetinde bir arada zikredilmiştir. Bu çalışmada Kur’ân’da geçen, diğer taraftan İbn Mâce ve Tirmizî’nin listesinde yer alan ve doğrudan ilâhî otoriteyi ifade eden isimler ele alınmış, Allah’ın otoritesi ile doğrudan irtibatı olmayan isimlere yer verilmemiştir. Kur’ân’da pek çok yerde tevhîd, nübüvvet ve âhiret konuları işlenirken yönetmenin sadece Allah’a ait olduğu vurgulanmaktadır. Bu nedenle özellikle tevhîd inancı açısından ilâhî otoriteye dikkat çeken isimlerin tespit ve tahlili önemlidir. Bu amaçla yapılan bu çalışmada, esmâ-i hüsnâ rivâyetinde ilâhî otoriteyi ifade eden isimleri kategorize etmek, isimlerin içinde geçtiği âyetle olan irtibatını, uyumunu ve cümleye kattığı anlamı tespit etmek hedeflenmiştir. Bu gaye doğrultusunda ilâhî otorite ile ilgili isimlerin semantik tahlilleri yapılmış, Kur’ân’da kaç defa geçtiği ve kime hitaben kullanıldığı ve hangi dönemde nâzil olduğu tespit edilmiş ve de kaynak eserlere müracaat edilerek önceki âyetlerle ilişkisi münâsebâtü’l-Kur’ân ilmi açısından incelenmiştir. Esmâ-i hüsnâ içerisinde azîz, kavî, cebbâr, muktedir, kâdir, melik, kayyûm isimleri, bazen âyet sonlarında, bazen âyet ortasında gelerek Allah’ın otoritesini ifade etmektedir. Ayrıca bu yedi ismin, öncesindeki âyetlerle sıkı bir anlam bağı olup, bu isimler, kimi zaman öncesindeki manaları te’kit etmekte, kimi zamanda bunların gerekçesini bildirmektedir. Otoriteyi ifade eden bu isimler, özellikle şirke karşı tevhidin ikame edildiği bağlamda, mutlak otoritenin Allah’a ait olduğunu ifade sadedinde gelmiştir. Allah Teâlâ, özellikle tarihî kıssaların ve haberlerin sonunda gelen esmâ-i hüsnâ aracılığıyla muhataba kendi otoritesini hissettirmek adına sebeplilik ilkesine bağlı kalmak zorunda olmadığını ifade eden bir anlatım ve üslûp kullanmıştır.
In the Qur’an and in the Qur’an, the name of Allah is revealed in the Qur’an and in the Qur’an and in the Qur’an and in the Qur’an. In the Qur’an, the names of Allah have been observed in four verses with the removal of the Esma’i Hüsnâ. The name of the Qur’an and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an, and the Qur’an. In this study, the names passed in the Qur’an, on the other hand included in the list of Ibn Mâce and Tirmizî and directly expressing the divine authority were addressed, not included in the names not directly related to the authority of Allah. In the Qur’an, many of the things that are discussed in the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an and the Qur’an. Therefore, it is especially important to identify and evaluate the names that attract attention to the divine authority in terms of the religious faith. In this study, it is intended to categorize the names that express the divine authority in the esmâ-i hüsnâ rivêet, to identify the connection, conformity, and meaning that the names add to the phrase. In this way, the name of the divine authority was made semantic assessments, how many times it was passed in the Qur’an and to whom it was used in the term and in which period it was nazial, and the source works were discussed and the relationship with the previous verses was studied from the point of view of the knowledge of the Qur’an. The name of God, the name of God, the name of God, the name of God, the name of God, the name of God, the name of God, the name of God, the name of God, the name of God, and the name of God. The Seven Names are also closely linked to the previous verses, and these Names are sometimes confirming the previous verses, sometimes indicating the reason for them. These names expressing authority, especially in the context of the establishment of the compassion against the association, have come in the simple expression that the absolute authority belongs to God. God has used a narrative and a phrase that expresses that it is not necessary to be attached to the principle of reasoning in order to feel the authority of the interlocutor through the end of historical shortcomings and news.
In the Qur’ān and hadīths, there are names, adjectives and compounds that introduce Allāh. In the Qur’ān, attention is drawn to the existence of Allāh’s names with the combination of al-asmā al-husnā in four verses. Although these names appear in different surahs and verses in the Qur’ān, they are mentioned together in the narration of the al-asmā al-husnā narrated by Ibn Mâce and Tirmidhī. In this study, the names mentioned in the Qur’ān and in the list of Ibn Mājah and Tirmidhī and expressing the divine authority directly, are discussed, names that are not directly related to the authority of Allāh are not included. With this study, it is aimed to categorize the names that express the divine authority in the narration of al-asmā al-husnā and to draw attention to the divine authority, which is actually the main theme in the narrative of tawhid and prophecy, which is a common topic in almost every chapter of the Qur’ān. In the verse, it is also aimed to determine the connection and harmony of the divine names, which seem independent with the previous one, with the verse and the meaning they add to the sentence. In line with this aim, semantic analyzes of the names related to divine authority were made, it was determined how many times they were mentioned in the Qur’ān, to whom they were used, and in which period they were revealed, and their relationship with the previous verses was examined in terms of the science of the Munasabah al- Qur’ān, by applying to the source works, In al-asmā al-husnā, the names al-Azīz/All mighty, al-Qawee/The powerful, al-Jabbār/The all compelling, al-Muqtadır/The Powerful, al-Qadeer/The Omnipotent One, al-Mālik/The eternal lord, al-Qayyoom/The Sustainer, sometimes appear at the end of the verse, sometimes in the middle of the verse, expressing the authority of Allāh. It has been seen that the seven names expressing divine authority are not randomly placed in the verses, they have a close semantic connection with the verses before them, sometimes they certify the meanings before it, and sometimes they give the reason for the previous expressions. In particular, it should be noted that Allāh has used a meaning and style that states that he does not adhere to the principle of causality in order to make the interlocutor feel his authority, especially through the al-asmā al-husnā that come at the end of historical stories and news.
Field : İlahiyat
Journal Type : Ulusal
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