Allah; her ismin vasf\u0131n\u0131 ihtiva eden \u00f6z ad\u0131, kendinden ba\u015fka ilah bulunmayan tek Allah.<\/p>\n

Bu ism-i \u015ferif, Cenab-\u0131 Hakk’\u0131n has ismidir. Bu itibarla di\u011fer isimlerin ifade etti\u011fi b\u00fct\u00fcn manalar\u0131, g\u00fczel vas\u0131flar\u0131 ve \u0130lahi s\u0131fatlar\u0131 i\u00e7ine al\u0131r. Di\u011fer isimler ise, yaln\u0131z kendi manalar\u0131na delalet ederler. Bu bak\u0131mdan Allah isminin yerini hi\u00e7bir isim tutamaz. Bu isim, Allah’tan ba\u015fkas\u0131na mecazen de verilemez.<\/p>\n

Kur’an-\u0131 Kerim’de ismullah ve bismillah gibi \u015fekillerde bir\u00e7ok yerde zikredilmektedir. Hi\u00e7bir m\u00fc\u015frik toplumda bile Allah ismi ba\u015fka bir varl\u0131\u011fa isim olarak verilmemi\u015ftir. \u00c7o\u011ful yap\u0131lmam\u0131\u015ft\u0131r ve yap\u0131lamaz da.<\/p>\n

Allah lafza-i celalinin kelime tahlili \u00fczerinde uleman\u0131n muhtelif g\u00f6r\u00fc\u015fleri olmu\u015ftur. Baz\u0131 alimler bu kelimenin belirli bir dile mahsus olmad\u0131\u011f\u0131n\u0131 belirterek her dilde Allah isminin sadece Allah’a has olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 bu nedenle arap\u00e7a bir kelime olarak tahlil edilemeyece\u011fini savunmu\u015flard\u0131r. Baz\u0131 alimler ise bu Allah lafzai celalinin arap\u00e7a k\u00f6keninden geldi\u011fini ve buna binaen kelime tahlilinin yap\u0131labilece\u011fini savunmu\u015flard\u0131r. Bu her iki g\u00f6r\u00fc\u015f\u00fcde biraz a\u00e7makta fayda m\u00fclahaza ediyoruz.<\/p>\n

Arap\u00e7a \u00f6zel isim olan “ALLAH”; kainat\u0131n ve b\u00fct\u00fcn varl\u0131klar\u0131n yarat\u0131c\u0131s\u0131 ve tek koruyucusu olan \u00fcst\u00fcn ve tek varl\u0131k, tek mabud, tek hah, tek Rab, Mevla, Huda ve “Lailaheillallah” t\u0131r.<\/p>\n

Allah ismi hakiki ilah\u0131n en kapsay\u0131c\u0131 \u00f6zel ve zat ismidir. Kur’an-\u0131 Kerim’de en \u00e7ok zikredilen isimde budur.<\/p>\n

Birinci G\u00f6r\u00fc\u015f: <\/strong>Bir\u00e7ok alimlerimizin g\u00f6r\u00fc\u015f\u00fcne g\u00f6re bu kelime ne Arap\u00e7ad\u0131r ne de ba\u015fka bir dile mensuptur. Bu kelime \u00f6zel bir isimdir. Herhangi bir dile terc\u00fcmesi m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi herhangi bir dilin i\u00e7inde de de\u011fildir.<\/p>\n

Allah kelimesinin k\u00f6k\u00fcn\u00fcn olup olmad\u0131\u011f\u0131 meselesi de alimler aras\u0131nda tart\u0131\u015f\u0131la gelen konulardand\u0131r. Fakat alimlerimizin \u00e7o\u011funa g\u00f6re bu kelimenin k\u00f6k\u00fc yoktur. Bu kelime b\u00fct\u00fcn\u00fcyle \u00f6zel ve zaruri bir ismi ifade eder.<\/p>\n

\u00d6zel isimler terc\u00fcme edilemezler. \u00d6zel isimlerin e\u015f anlamlan da olamaz. Allah lafz\u0131 ise \u00f6zel isimlerin en \u00f6zelidir. Bu itibarla bu kelimenin herhangi bir dilde k\u00f6keni ara\u015ft\u0131ralamaz, tahlilide yap\u0131lamaz demi\u015flerdir.<\/p>\n

\u0130kinci G\u00f6r\u00fc\u015f: <\/strong>Allah kelimesinin k\u00f6k\u00fcn\u00fc ara\u015ft\u0131ran alimlerimiz kelimenin manas\u0131n\u0131 ortaya koyma a\u00e7\u0131s\u0131ndan olduk\u00e7a doyurucu bilgiler bizlere sunmu\u015ftur. Allah kelimesinin “ilah” kelimesinden t\u00fcredi\u011fini ifade eden alimlerimiz “Allah” kelimesinin “hakiki ilah” manas\u0131na geldi\u011fini hassaten beyan etmi\u015flerdir. \u015e\u00f6yle ki \u0130lah kelimesi ise sevilen, say\u0131lan, h\u00fckmeden ve korkulan manas\u0131na gelmektedir. Daha do\u011frusu “ilah” Allahu Teala (cc)’n\u0131n isimleri ile bizlere beyan etti\u011fi vacib’ul v\u00fccut bir zatt\u0131r. Kelimenin “hu\/ o” kelimesinden t\u00fcredi\u011fini ifade eden alimlerimizde ayn\u0131 ger\u00e7e\u011fi ifade etmi\u015flerdir. Ger\u00e7ekte var olan, varl\u0131\u011f\u0131 kendisinden olan varl\u0131k manas\u0131na gelmektedir. “Hu” teriminde hem bir azamet hem de bir gizem mevcuttur. Hakiki bir \u015fekilde ifade edilemeyen “O” dur Allah …<\/p>\n

Allah lafzai celali: Varl\u0131\u011f\u0131 zat\u0131n\u0131n muktezas\u0131 olan, Cenab-u Vacib-ul V\u00fccut, Mabud-u hakiki ve kulluk edilmeye yegane lay\u0131k olan Haliki Z\u00fclcelal-i vel ikram\u0131n \u00f6zel ismidir ki Cenab-u hakk\u0131n b\u00fct\u00fcn esma-ul h\u00fcsnas\u0131n\u0131n ve evsaf-\u0131 aliyenin manas\u0131na \u015famildir.<\/p>\n

Bu itibarla bu ismi celil Allah’tan ba\u015fka hi\u00e7bir varl\u0131\u011fa isim olamaz. B\u00f6yle itikat etmek Allah’a iman\u0131n icab\u0131d\u0131r. Allah lafz\u0131n\u0131n i\u015ftikak\u0131 hususunda \u0130slam ulemas\u0131 muhtelif g\u00f6r\u00fc\u015fler serdetmi\u015flerdir.<\/p>\n

Baz\u0131lar\u0131 Allah lafz\u0131n\u0131n ‘elihe’ maddesinden t\u00fcretilmi\u015f oldu\u011funu s\u00f6ylemi\u015flerdir. Ki bunlar ekseriyeti olu\u015fturuyorlar. Bu g\u00f6r\u00fc\u015fe g\u00f6re Arap\u00e7ada e-li-he hayretengiz, ola\u011fan \u00fcst\u00fc g\u00fc\u00e7 sahibi, \u015fa\u015fk\u0131nl\u0131k meydana getiren gibi manalarda veya e-le-he korumak manas\u0131nda gelir.<\/p>\n

Baz\u0131lan; yine ayn\u0131 manalarda olmak \u00fczere birinci harfi (hemze yerine) “vav” oldu\u011funu s\u00f6ylemi\u015ftir. Yani velihe veya velehe de ilahun manas\u0131nad\u0131r. Baz\u0131lar\u0131da, ya ile oldu\u011funu s\u00f6ylemi\u015flerdir. Bu duruma g\u00f6re Allah lafz\u0131n\u0131n asl\u0131 fealun vezni \u00fczere elihenin ba\u015f\u0131ndaki hemzenin yerine ya getirilerek yelihe oldu\u011fu durumda yine de mastan ilahun gelir. Bu durumda da mana; mabud, mutlak h\u00fck\u00fcm ve hakimiyet sahibi gibi manalara gelir. \u0130lahun mastar\u0131n\u0131n ba\u015f\u0131na getirilen “elif ve lam” tariften sonra lamlar\u0131n idgam\u0131 sonucunda aradaki hemzeyi kald\u0131r\u0131p takdiri bir elif manas\u0131na getirir ve sonu\u00e7ta Allah’u \u015feklinde okunur. Tazim i\u00e7in getirilen elif lam Y\u00fcce Allah’\u0131n ul\u00fchiyetinin Allah’tan ba\u015fkas\u0131na yani masivai varl\u0131klara \u015fai olmamas\u0131n\u0131 ve \u00f6yle bir zehab\u0131n dahi vaki olmamas\u0131n\u0131 gerektirdi\u011fi i\u00e7indir. Esasen insanl\u0131k tarihi boyunca her t\u00fcrl\u00fc m\u00fc\u015frikler dahi Allah’tan ba\u015fkas\u0131 i\u00e7in Allah lafz\u0131n\u0131 kullanmam\u0131\u015f ve isnatta etmemi\u015flerdir.<\/p>\n

Baz\u0131lar\u0131 kelimenin asl\u0131n\u0131n “lahuri” oldu\u011funu (parlakl\u0131k-nur kandil manas\u0131na) ve ba\u015f\u0131na elif-lam getirilerek Allah’u lafz\u0131 \u015feklinde oldu\u011funa ve b\u00f6ylece “lahe, yelihu” dan i\u015ftikak\u0131n\u0131n v\u00fccuduna kail olmu\u015flard\u0131r. Hakeza zat\u0131 subhanin be sairden isitatar oldu\u011fu manas\u0131 dahi istifade edilen faydalar c\u00fcmlesindendir. Yine baz\u0131lar\u0131 Allah lafz\u0131n\u0131n asl\u0131 “el-ila-u” dur demi\u015flerdir. Buna g\u00f6re hemzenin harekesi lamu tarife kat\u0131ld\u0131 sonra o lam sakin k\u0131l\u0131n\u0131p ikinci lamda idgam olundu demi\u015flerdir. Baz\u0131lar\u0131 ise aslen ilabu da ki hemze lamu tarife kat\u0131lmaks\u0131z\u0131n hazf olunur \u00e7\u00fcnk\u00fc o as\u0131ld\u0131r demi\u015flerdir.<\/p>\n

Allah lafzai celalinin i\u015ftikak\u0131n\u0131n detaylar\u0131 hususunda daha ziyade izahat getirenler de olmu\u015ftur. Fakat baz\u0131 alimler Allah lafz\u0131n\u0131n daha ziyade ara\u015ft\u0131r\u0131lmas\u0131n\u0131 edebe uygun g\u00f6rmemi\u015flerdir. Biz dahi bu g\u00f6r\u00fc\u015fe kat\u0131l\u0131yor. Ve o kanaati ta\u015f\u0131yoruz. Sadece bu hususta muhtelif g\u00f6r\u00fc\u015flerin mevcudiyetini muhtasaran belirtmeye \u00e7al\u0131\u015fm\u0131\u015f oluyoruz. Allah lafzai celalinin makablindeki harfin harekesi kesre de\u011fil fetha veya zamme ise kal\u0131n, kesre ise ince okunup herhalde de r\u0131fk ile okunur.<\/p>\n

Allah lafza-i celalinin manas\u0131n\u0131 ifade eden bir ba\u015fka kelime (hi\u00e7bir dilde dahi) yoktur. Allah lafz\u0131 ile ifade edilen isim ismi azam olup b\u00fct\u00fcn esma-\u00fcl h\u00fcsnan\u0131n ef’al ve evsaf\u0131 celilinin manalar\u0131n\u0131 m\u00fcndemi\u00e7tir. G\u00f6r\u00fclen ve g\u00f6r\u00fclmeyen maddi ve manevi, ezeli ve ebedi, zerreden k\u00fcrreye istisnas\u0131z b\u00fct\u00fcn varl\u0131klar\u0131n mutlak yarat\u0131c\u0131s\u0131, nizam vereni, diledi\u011fi \u015fekilde y\u00f6netme, yok etme kudretine yegane sahip olan, hi\u00e7bir \u015feye muhta\u00e7, e\u015fi ve benzeri, yard\u0131mc\u0131s\u0131 ve yetkilerinin orta\u011f\u0131 olmayan alemlerin rabbinin en b\u00fcy\u00fck ismidir. O, ezelidir, bakidir, vahittir, Samet’tir, do\u011frulmam\u0131\u015ft\u0131r, do\u011furmam\u0131\u015ft\u0131r, B\u00fct\u00fcn noksanl\u0131klardan ve noksan s\u0131fatlardan m\u00fcnezzehtir. B\u00fct\u00fcn hakimiyetin (egemenli\u011fin) mutlak sahibidir. Allah lafza-i celalinden ba\u015fka esma-\u00fcl h\u00fcnsadan hi\u00e7 birisi Y\u00fcce Allah’\u0131n b\u00fct\u00fcn isim ve s\u0131fatlar\u0131na delalet etmez ve manas\u0131n\u0131 kapsamaz. Ba\u015fka bir deyi\u015fle Allah lafza-i celali b\u00fct\u00fcn esma ve evsaf\u0131 ilahiyenin \u00f6z\u00fc ve m\u00fccmelidir. Di\u011fer esma ve evsaf ise Allah lafza-i celalinin \u015ferhi ve tafsilidir. Kainatta istisnas\u0131z her \u015fey Y\u00fcce Allah’\u0131n esma ve evsaf\u0131 celilesinin tecelliyat\u0131 oldu\u011funa g\u00f6re, b\u00fct\u00fcn esma ve evsaf\u0131n manas\u0131da Allah lafza-i celalinin manas\u0131nda tazammum etmesi itibar\u0131yla bu lafza-i celal (Allah)’\u0131n ismen manas\u0131n\u0131 izah etmek i\u00e7in denizler m\u00fcrekkep olsa b\u00fct\u00fcn bitkiler ve sair e\u015fya ka\u011f\u0131t (bilgisayar ve veri ar\u015fivleme cihazlar\u0131) olsa yine de bu m\u00fcbarek ismin manas\u0131n\u0131 anlatmaya kafi gelmez. Zaten insanlar\u0131n ak\u0131l ve bilgileride aciz kal\u0131r.<\/p>\n

Allah en ba\u015fta varl\u0131\u011f\u0131 zaruri olan bir zatt\u0131r. Kendisi olmadan hi\u00e7bir \u015feyin olmayaca\u011f\u0131 bir varl\u0131kt\u0131r. Yarat\u0131lm\u0131\u015f olan her \u015fey de Y\u00fcce Allah’\u0131n varl\u0131\u011f\u0131n\u0131 delil olan damgas\u0131 (hilkat m\u00fchr\u00fc) bulunmaktad\u0131r. Yerlerde ve g\u00f6klerde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ve g\u00f6rmedi\u011fimiz b\u00fct\u00fcn varl\u0131klar Allah’\u0131n ayetleridir. Yarat\u0131lm\u0131\u015f varl\u0131klar\u0131n ba\u015f\u0131n\u0131n ve sonunun oldu\u011fu ve hi\u00e7bir \u015feyin kendi kendine kendinden menkul olarak var olamad\u0131\u011f\u0131<\/p>\n

ilmi (Akli ve nakli) bir hakikattir. Bu sebeble her \u015feyin arkas\u0131nda Allah’\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131, ilmi, kudreti ve ku\u015fat\u0131c\u0131l\u0131\u011f\u0131 bulunmaktad\u0131r.<\/p>\n

\u0631\u064e\u0628\u0651\u064f \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0645\u064e\u0627 \u0628\u064e\u064a\u0652\u0646\u064e\u0647\u064f\u0645\u064e\u0627 \u0641\u064e\u0627\u0639\u0652\u0628\u064f\u062f\u0652\u0647\u064f \u0648\u064e\u0627\u0635\u0652\u0637\u064e\u0628\u0650\u0631\u0652 \u0644\u0650\u0639\u0650\u0628\u064e\u0627\u062f\u064e\u062a\u0650\u0647\u0650 \u0647\u064e\u0644\u0652 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f \u0644\u064e\u0647\u064f \u0633\u064e\u0645\u0650\u064a\u0651\u064b\u0627<\/p>\n

(Allah) G\u00f6klerin, yerin ve her ikisi aras\u0131ndakilerin Rabbidir; \u015fu halde O’na ibadet et ve O’na ibadette kararl\u0131 ol. Hi\u00e7 O’nun ada\u015f\u0131 olan birini biliyor musun?(<\/strong> Meryem Suresi: 65)<\/strong><\/p>\n

Allah isminin ki\u015fide olu\u015fturmas\u0131 gereken ilk kavramsal \u00e7er\u00e7eve O’nun b\u00fct\u00fcn kemal s\u0131fatlar\u0131 kendisinde toplayan vacibul v\u00fccud oldu\u011fu hakikatidir. Bu isim \u00f6yle bir isimdir ki hem isim olarak hem de ifade etti\u011fi mana olarak asla benzeri bulunmamaktad\u0131r.<\/p>\n

Bu kelimeye en yak\u0131n anlam\u0131 olan “ilah” kelimesi ile bile terc\u00fcme edilemez. “Sahte ilahlar” tabiri kullan\u0131lmas\u0131na ra\u011fmen ha\u015fa\u00ad “sahte Allah’lar” terimi kullan\u0131lamaz.<\/p>\n

\u0644\u0627\u0651\u064e \u062a\u064f\u062f\u0652\u0631\u0650\u0643\u064f\u0647\u064f \u0627\u0644\u0623\u064e\u0628\u0652\u0635\u064e\u0627\u0631\u064f \u0648\u064e\u0647\u064f\u0648\u064e \u064a\u064f\u062f\u0652\u0631\u0650\u0643\u064f \u0627\u0644\u0623\u064e\u0628\u0652\u0635\u064e\u0627\u0631\u064e \u0648\u064e\u0647\u064f\u0648\u064e \u0627\u0644\u0644\u0651\u064e\u0637\u0650\u064a\u0641\u064f \u0627\u0644\u0652\u062e\u064e\u0628\u0650\u064a\u0631\u064f<\/p>\n

G\u00f6zler O’nu g\u00f6remez; halbuki O, g\u00f6zleri g\u00f6r\u00fcr. O, e\u015fyay\u0131 pekiyi bilen, her \u015feyden haberdar oland\u0131r.(<\/strong> Enam Suresi: 103)<\/strong><\/p>\n

Ayr\u0131ca Allah lafza-i celalinin ba\u015f\u0131ndaki elif okunmasa lillah olur ki Allah’\u0131n ismine delalet eder. E\u011fer birinci lam kald\u0131r\u0131l\u0131rsa el lehu olur ki yine Allah’\u0131n ismine delalet eder. Hatta ikinci lam dahi hafz olunsa hu lafz\u0131 kal\u0131r ki yine Allah’\u0131n ismine dalalet eder.<\/p>\n

Daha bir\u00e7ok hassalar\u0131ndan bahsedilmi\u015ftir. Kur’an-i bir nass ile sabit olan ilahi isimlere iman vaciptir. S\u00fcnnet ile sabit olan bir ilahi isme iman da, s\u0131hhatini bilen bir kimse i\u00e7in iman vaciptir.<\/p>\n

Hu zamiri Kur’an-\u0131 Kerim ve hadis-i \u015feriflerde genellikle Allah lafza-i celalinin yerinde zikrolunur. Bu itibarla Cenab-\u0131 Z\u00fclcelale raci olan Hu zamirinde Allah lafza-i celali anla\u015f\u0131l\u0131r.<\/p>\n

“G\u00f6zler O’na (g\u00f6rmeye) eri\u015fmez.” Lakin O b\u00fct\u00fcn g\u00f6zlerin hakikatini, inceliklerini ilim ve ba\u015far\u0131yla kapsar. Bu manada ki Hu zamiri ancak Allah ( c.c) i\u00e7in zikrolunup asla ba\u015fkas\u0131 i\u00e7in zikrolunmaz.<\/p>\n

Allah lafza-i celali ile ilgili Kur’an-\u0131 Kerim’de ve hadis-i \u015feriflerde pek \u00e7ok ifadeler zikrolunmaktad\u0131r. Okudu\u011fumuz ayet-i kerimeler aras\u0131nda Allah lafza-i celalinin zikrolundu\u011fu bir tane de hadis-i \u015ferif okuyal\u0131m.\u00a0<\/strong><\/p>\n

Cabir \u0130bnu Abdillah el-Ensari (rad\u0131yallahu anh) anlat\u0131yor: Hz. Peygamber (aleyhissalatu vesselam) buyurdular ki: “\u0130ki \u015fey vard\u0131r gerekli k\u0131l\u0131c\u0131d\u0131r!” Bir zat:- Ey Allah’\u0131n Ras\u00fcl\u00fc! Gerekli k\u0131lan bu iki \u015feyden maksad nedir? Diye sordu: Hz. Peygamber (aleyhissalatu vesselam): “Kim Allah’a herhangi bir \u015feyi ortak k\u0131lm\u0131\u015f olarak \u00f6l\u00fcrse bu kimse ate\u015fe girecektir. Kim de Allah’a hi\u00e7bir \u015feyi ortak k\u0131lmadan \u00f6l\u00fcrse o da cennete girecektir” cevab\u0131n\u0131 verdi. (<\/strong>M\u00fcslim, \u0130man 151)<\/strong><\/p>\n

“Allah \u00fc\u00e7t\u00fcr” diyen Hristiyanlar, “Allah hi\u00e7tir” diyen ateist\/kafirler, “Allah tabiatt\u0131r” diyen eski dehriyyun, yeni materyalist ve nat\u00fcralistler hep Allah’\u0131 tan\u0131mada kendi ak\u0131llar\u0131n\u0131 esas al\u0131p Allah’a s\u0131n\u0131r \u00e7izmi\u015fler ve o s\u0131n\u0131r\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmaya izin vermedikleri bir mahkum haline getirmeye \u00e7al\u0131\u015f\u0131rken kendileri cehenneme mahkum olmu\u015flar.<\/p>\n

Bat\u0131da Allah’\u0131 kiliseye mahkum ettiklerini s\u00f6yleyenler \u0130slam aleminde de camiye mahkum etmeye \u00e7al\u0131\u015f\u0131yorlar.<\/p>\n

“Allah” ismi celili b\u00fct\u00fcn esma-\u00fcl-h\u00fcsna’n\u0131n manas\u0131n\u0131 kendinde toplayan bir isimdir. Esasen b\u00fct\u00fcn insanlar Allah’a inan\u0131r. Ancak Allah’\u0131n isimleri, s\u0131fatlar\u0131 ve fiillerinde herkes kendi ufku kadar kendi inanc\u0131nda Allah’\u0131n yetkilerine s\u0131n\u0131r \u00e7izer.<\/p>\n

Biz ise akl\u0131m\u0131zla Allah’a s\u0131n\u0131r \u00e7izmek, tarif etmek yerine Allah’\u0131m\u0131z Kur’an-\u0131 Keriminde kendini bize nas\u0131l tarif etmi\u015fse biz \u00f6yle inan\u0131r\u0131z.<\/p>\n

“Rahman, Rahim, Gaffar, Kahhar isimleri Allah’\u0131n g\u00fczel isimlerindendir” denildi\u011fi halde “Allah ismi, Rahman\u0131n isimlerindendir” denilmiyor. Bu da g\u00f6steriyor ki b\u00fct\u00fcn g\u00fczel isimlerin ma’nas\u0131 “Allah” ismi i\u00e7inde toplanm\u0131\u015ft\u0131r. Onun i\u00e7in Kur’an-\u0131 Kerim’de 2697 defa Allah ismi tekrarlanm\u0131\u015ft\u0131r. Di\u011ferleri bir veya birka\u00e7 defa tekrarlanm\u0131\u015flar.<\/p>\n

\u0648\u064e\u0627\u0630\u0652\u0643\u064f\u0631\u064f\u0648\u0627\u0652 \u0625\u0650\u0630\u0652 \u062c\u064e\u0639\u064e\u0644\u064e\u0643\u064f\u0645\u0652 \u062e\u064f\u0644\u064e\u0641\u064e\u0627\u0621 \u0645\u0650\u0646 \u0628\u064e\u0639\u0652\u062f\u0650 \u0639\u064e\u0627\u062f\u064d \u0648\u064e\u0628\u064e\u0648\u0651\u064e\u0623\u064e\u0643\u064f\u0645\u0652 \u0641\u0650\u064a \u0627\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u062a\u064e\u062a\u0651\u064e\u062e\u0650\u0630\u064f\u0648\u0646\u064e \u0645\u0650\u0646 \u0633\u064f\u0647\u064f\u0648\u0644\u0650\u0647\u064e\u0627 \u0642\u064f\u0635\u064f\u0648\u0631\u064b\u0627 \u0648\u064e\u062a\u064e\u0646\u0652\u062d\u0650\u062a\u064f\u0648\u0646\u064e \u0627\u0644\u0652\u062c\u0650\u0628\u064e\u0627\u0644\u064e \u0628\u064f\u064a\u064f\u0648\u062a\u064b\u0627 \u0641\u064e\u0627\u0630\u0652\u0643\u064f\u0631\u064f\u0648\u0627\u0652 \u0622\u0644\u0627\u0621 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0639\u0652\u062b\u064e\u0648\u0652\u0627 \u0641\u0650\u064a \u0627\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u0645\u064f\u0641\u0652\u0633\u0650\u062f\u0650\u064a\u0646\u064e<\/p>\n

Hat\u0131rlay\u0131n ki Allah Ad kavminden sonra, sizi onlar\u0131n yerine getirdi ve sizi yery\u00fcz\u00fcnde yerle\u015ftirdi. Yerin ovalar\u0131nda k\u00f6\u015fkler .kuruyor, da\u011flar\u0131 oyup evler yap\u0131yorsunuz. Art\u0131k Allah’\u0131n nimetlerini an\u0131n da yery\u00fcz\u00fcnde bozgunculuk yaparak kar\u0131\u015f\u0131kl\u0131k \u00e7\u0131karmay\u0131n.”(<\/strong> ArafSuresi: 74)<\/strong><\/p>\n

Efendimiz (s.a.v): “Allah yery\u00fcz\u00fcn\u00fc bana d\u00fcrd\u00fc\/toplad\u0131, do\u011fusunu da, bat\u0131s\u0131n\u0131 da g\u00f6rd\u00fcm. Bana d\u00fcr\u00fclen o yerlere, yery\u00fcz\u00fcn\u00fcn do\u011fusuna da, ‘bat\u0131s\u0131na da \u00fcmmetim sahip olacakt\u0131r” <\/strong>buyurmu\u015f.”(<\/strong> M\u00fcslim Fiten bab 5, Hadis 2889, Ebu Davud Fiten 1 hadis 4252, Tirmizi Fiten Hadis 2203, \u0130bni Mace Fiten hadis 3952)<\/strong><\/p>\n

Alemlerin Rabbi Allah’a ve alemlere rahmet olarak g\u00f6nderilen Hz. Muhammed (s.a.v)’e iman edenlere yeni ufuklar a\u00e7\u0131l\u0131yor.<\/p>\n

Allah \u00fc\u00e7 \u015feyle bilinir: Necat ile Saadet ile Allah, Allah oldu\u011fu ile bilinir. Son \u00fc\u00e7\u00fcnc\u00fcs\u00fc en makbul\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc Allah, Allah’t\u0131r. Kula yak\u0131\u015fan Allah’\u0131 Allah oldu\u011fu i\u00e7in kabul edip itaatte bulunmakt\u0131r.<\/p>\n

B\u00fct\u00fcn \u0130slam ulemas\u0131, Allah lafza-i celalinin masivai olan herhangi bir varl\u0131\u011fa tesmiye edilmesinin k\u00fcf\u00fcr oldu\u011fu hususunda m\u00fcttefiktirler. Ancak “abd” kelimesi ile izafe edilmesi ise kula verilen en g\u00fczel isimlerdendir. Yani Abdullah \u00e7o\u011ful olarak ibadullah \u015feklinde ifade edilir.<\/p>\n

Kur’an ve s\u00fcnnet nasslar\u0131n\u0131n d\u0131\u015f\u0131nda kalan bir isim ile Y\u00fcce Allah’\u0131 tesmiye, tezkir veya \u00f6yle bir isimle dua etmek caiz olmaz. Zira Cenab-\u0131 Hak o t\u00fcr isimlerle tesmiyeden \u00f6tedir.<\/p>\n","protected":false},"excerpt":{"rendered":"

ALLAH (CC) Allah; her ismin vasf\u0131n\u0131 ihtiva eden \u00f6z ad\u0131, kendinden ba\u015fka ilah bulunmayan tek Allah. Bu ism-i \u015ferif, Cenab-\u0131 Hakk’\u0131n has ismidir. Bu itibarla di\u011fer isimlerin ifade etti\u011fi b\u00fct\u00fcn manalar\u0131, g\u00fczel vas\u0131flar\u0131 ve \u0130lahi s\u0131fatlar\u0131 i\u00e7ine al\u0131r. Di\u011fer isimler ise, yaln\u0131z kendi manalar\u0131na delalet ederler. Bu bak\u0131mdan Allah isminin yerini hi\u00e7bir isim tutamaz. Bu […]<\/p>\n","protected":false},"author":13,"featured_media":24310,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8785,1],"tags":[],"yoast_head":"\n