Esma-ul Husna - Beautiful Names of Allah

Esma-ul Husna - Beautiful Names of Allah

Product features :


Publisher : Ant Pollen
Author : Ibn Kathir - Qurtubi - Beyhaki - Es Sadi - Ibn Qayyim El Cevzi
Cover Quality : Hardcover
Page Quality : Shamua
Language Turkish
Number of Pages: 704
Size : 17 X 24 cm
Weight : 1090 g
Barcode : 9786055546076PREFACE

We praise Allah, the Creator of all beings, as those who are grateful do, and we thank Him as those who praise give thanks. Blessings and Salam, our Prophet, who was sent as a mercy to all worlds. May it be upon Mohammed.
There is no other field that is superior and more beneficial for the heart than the field of tawhid. Because the heart wanders freely in this area and learns lessons for itself; thus, he worships his Mawlā by mentioning his names and attributes. Allah, the Exalted, named Himself with the most beautiful names in his holy book, the Qur'an, described himself with the most beautiful qualities, and said:
“The most beautiful of names belongs to Allah. So pray to Him with these. Leave those who stray into contradiction (and denial) in His names. They will soon be punished for what they have done. ”
These are names that show the unity, mercy and superiority of Allah and are also pleasing to the hearts and ears. In fact, these names are the names that point to all goodness and goodness.But unfortunately, people could not agree on the meanings of these names. They strayed from the right path by putting forward many opinions on this issue. While some interpreted these names in different ways, others put forward views that were absolutely incompatible with the meanings of these names. Others, on the other hand, did not accept the views claimed by either this group or the other group and preferred to stand aside. In response to this attitude, those who interpreted the names or put forward opinions incompatible with their meanings plunged into a sea of ​​black interpretations and interpretations. It is such a dark sea that if they wanted to look at their hands, they could not even see their hands because of the pitch dark.
Among all these views, Ehlisunnat wal-Jamaat preferred to understand these beautiful names of Allah. He believed that there was no being in this realm who introduced God better than himself. For this, he asked Allah's help and went to the person who knew Allah best (the Prophet). They took full advantage of its inexhaustible spring. They found their salvation in this method, in which there was no curvature or error. In this regard, after Allah, Hz. They asked the Prophet for help. After that, they benefited from the narrations of narrators whose reliability was proven and who transmitted knowledge from him through tawatur, without deviating from any extremism or falsification. Therefore, the best method regarding these beautiful names and attributes of Almighty Allah is the method of the predecessors. Because this method is based neither on the views put forward by philosophers nor on the incomprehensible words and thoughts of theologians. This salafi method about the names of Allah is a moderate and moderate method that is free from extremes.The rules of this method, which were put forward by the Ahl as-Sunnah to understand the names and attributes of Almighty Allah, have been determined in this way. As with the methods, there is no excess in these rules. We can summarize some of the rules on which the predecessor method is based as follows:
1- There is no being that resembles Almighty Allah in his personality, attributes and actions. We believe in Him as He introduces Himself to us. He introduces himself to us as follows: “There is nothing like Him. He is the Hearing, the Seeing.”
We believe that Almighty Allah has indicated how we should know Himself. For He says: "Say: Do you know better, or does God?"
Therefore, it is not possible to ignore/ignoring some of Allah's attributes, simile/likenise, ta'til/ invalidate, interpret/interpret or exemplify in another way. Because the verses that indicate the attributes of Allah are not mutashabih (meanings are unknown, closed). The meaning of all the adjectives is summarized in the following statement of the predecessor: "Istiwa is known, the situation is unknown." In other words, we believe in Allah's attributes as they are, and we refer their qualities to Allah.
For example, when we say, “Allah is Most Gracious and Most Merciful,” we mean this: He is merciful in the way he describes himself, without any similes, representations, distortions or falsifications. His mercy encompasses all things and He is far from what the unbelievers describe.2-To get away from the attempts to think about the essence of Allah completely and to explore how to worship Him only with these names. In a hadith-i sharif, Hz. The Prophet says: "Think about the blessings of Allah, do not think about His essence". For, just as Almighty Allah does not resemble anyone, no one resembles Him. Our Almighty Lord says: "There is nothing like Him. He is the Hearing, the Seeing.”
We believe that the most perfect attributes are found in Allah. We accept that the attributes whose details are stated in the verses are found in Allah exactly. We say about ignoring them: Allah is free from all deficiencies and faults. Therefore, God is characterized as He describes Himself; at the same time, he It is also characterized by the adjectives accepted by the Prophet. This applies to all the names and attributes of Allah. Those who accept the nouns but ignore the adjectives, or those who accept the personal adjectives but do not accept the actual adjectives, have strayed from the right path. All these views they claim are heresy and bid'ah.3-Some names may be literally the same. But this does not mean that the named are the same or equal. For example, it is said that Allah is “the merciful”. People can also be described with this adjective and it can be said that "So-and-so is merciful". However, both attributions are not the same. Because when we say "fast man", "fast train", "fast plane", we immediately say "every speed changes according to the being that is described". This is how God is merciful and man is merciful. God's mercy is limitless and encompasses everything. Man is not like that.
4- There is no completely sound hadith stating the most beautiful names of Allah. The famous hadith in this regard is the following hadith narrated by Bukhari and Muslim from Abu Huraira: The Prophet said: “Allah has ninety-nine names, one less than a hundred. Whoever memorizes and counts them will enter Paradise. Allah is one, he loves the only one.” This authentic hadith about al-Asma al-Husna ends here. The hadith stating the names is in Tirmidhi's narration. However, this narration is weak by Walid b. He is considered weak because he is a Muslim. Although Tirmidhi narrated this hadith in other ways, all these ways are considered weak by hadith scholars. Some even have severe weakness.
Ibn Kathir has a good assessment on this subject.Ibn Kathir says: "A group of hadith scholars tend to accept this hadith stating the names of Allah as a mudraj hadith. A mudraj hadith is when the narrator adds something that is not actually in the hadith. Thus, the hadith is considered weak. Then, in the chain of transmission of this hadith, Walid b. Muslim and Abdulmalik b. Muhammad es-San'ani. Hadith scholars agreed that both narrators were weak. Zuhayr b. Muhammad narrates that more than one hadith scholar considered these narrators weak.”
This assessment of Ibn Kathir on the subject is of great importance. Because he is a commentator, grammarian and muhaddith. The hadith narrators stated that these names were their special views that they gathered from the scholars, and Hz. He has the competence to prove that the Prophet did not have the word. The rule to be taken as a basis here is: "The beautiful names of Allah can be determined on the basis of the Qur'an and Sunnah."
The authentic hadith we quoted above states that there are ninety-nine names of Allah. However, this does not mean that Allah does not have other names. That is, the hadith in question does not limit the names of Allah. If a limitation was intended, Hz. The Prophet used to express this clearly as follows: “The names of Allah are ninety-nine.”
All Islamic scholars agree that there are more names of Allah than this number. We understand this especially from the expressions in the following hadith: "I ask you with every name you name yourself or teach any creature or choose in your sight in the world of the unseen." The expressions in this hadith show that Allah has names that people do not know, but that he taught to some of his distinguished and special servants, and that he preferred in the realm of the unseen.
Ibn Qayyim says: "Al-Asmâ-u'l husnâ cannot be limited to any number. Because Allah has names and attributes that He prefers in the realm of the unseen in His sight. Neither an angel close to Allah nor a sent prophet can know these names and attributes.”After conveying these views of the scholars, we see that the meaning of the sentence "memorizing and counting" in the hadith is not just memorizing and counting these names; To worship Allah with those names, to pray and to act according to what is necessary. Because every person, good or bad, can easily memorize and count these names and repeat them constantly. However, acting according to their requirements is not as easy as counting. There are many people who recite the Qur'an whose influence does not go down their throats. There are many people who pray, it will be good for them to get tired. Another person cannot gain anything other than being hungry and thirsty from fasting. It is the same with memorizing and counting these names.
5-The names and attributes of Allah are withholding, they cannot be known by the mind. Ibn Qayyim says: "The names and attributes given to Allah are completely withholding." It is obligatory to believe in the names and attributes of Allah mentioned in the Qur'an and sound hadiths, even if we do not know their meanings. We neither accept nor ignore the names and adjectives that are not mentioned in these sources and on which people disagree, unless their purpose is clearly revealed. We go neither forward nor backward on this. We do not accept to make comparisons and ijtihad in areas related to faith. Reason is only used in the light of the Qur'an and hadiths to indicate the verdict of newly emerging situations in the field of fiqh. Issues related to belief and creed require certainty, there is no room for conjecture or ijtihad in this area.
6-The names of Allah signify their meanings in four ways. These:a- Names that denote the essence of Allah Himself.
b- Personal attributes. Allah's hearing, seeing, having the power to do, knowing and being alive are among such attributes and are related to Allah Himself.
c- Verbal adjectives. These denote attributes that depend on Allah's actions, such as creation and provision.
d- Selbî adjectives. Such attributes make it necessary to keep Allah away from all kinds of deficiencies and to see Him as perfect and perfect. For example, Allah's attribute of not needing anyone indicates that he does not have the attribute of poverty. Other adjectives are like this.
7- Apart from these names and adjectives, Allah has various adjectives that can be called "Haberî Attributes". These adjectives are the adjectives that are fixed in the Qur'an with their apparent meanings. Attributes such as Allah descending from the sky to the heavens of the earth, coming, coming, and having hands and eyes are of this type. These are found in the Qur'an and sound hadiths with their apparent meanings; however, only God knows their nature. But the mind does not accept such adjectives. However, we accept these adjectives as they are and do not interpret them because they are mentioned in religious texts. Because we believe that these attributes are also among the perfect attributes of Allah and that only Allah knows their purpose. With this belief, he does not investigate the nature of these adjectives and does not
We do not avoid comparing it to a being. Imam Malik said the most beautiful words on this subject as follows: “Istiva is known. Its quality is unknown. Believing in it is wajib, and asking questions about it is bid'ah."Undoubtedly, the subject of Allah's attributes is wider than His names. Beyhaqi says: "Names are limited to names reported by the Qur'an or authentic hadiths. Adjectives, on the other hand, include all the qualities that rational evidence characterizes Allah. There is no need for us to engage in such theological discussions now.
8-Before I get into the subject, I would like to state the following here. All of the names and adjectives in hadiths or news are not from al-Asmâ-ü'l-hüsnâ. In such cases, the best attitude is to clarify the matter by contacting those who have knowledge on the subject.
I will suffice with just one example. For example, Allah Almighty says: “The truth is that hypocrites (allegedly) deceive Allah. But He is the one who deceived them.” he commands. As mentioned in the verse here, the adjective "deceiver" cannot be used for Allah. God is from such an attribute. The reason why it is said about Allah in the verse, "However, He is the one who deceived them" is that those who think that they are deceiving Allah are answered in the same way. The same is true for the verse, "And they forgot Allah, so He made them forget their own souls...".
9- There are many authentic or hasan narrations about Ism-i azam, which means the greatest name of Allah. When prayed with the name of the great, Allah accepts that supplication, and when he wishes with it, Allah gives it. In summary, it is narrated in the hadiths that the Ism-i 'Azam is:1- God
2- Rahman and Rahim
3- Surah Fatiha
4-Ayete'l-kursi, "Allah. There is no god but Him. It is alive, it is eternal…”
5-The prayer Yunus (a.s.) made in the belly of the fish. “There is no god but You, you are exalted, indeed I have been of the wrongdoers.”
6-“My God! There is no god but You, you are compassionate and merciful, you are generous. You are the perfect creator of the heavens and the earth. You are majestic and gracious. You are alive and sustaining everything.”
7-"O my God! I beg of you, witnessing that there is no god but You, that you are one and only, that you are not in need of anything, that you have not given birth or begotten, that you have no equal or partner.”
All these narrations are true. We will indicate the source of all of them in the places mentioned later.
Hz. Try to memorize these names, always read them and fulfill their requirements, following the advice of the Prophet, "He who memorizes and reads them will enter Paradise". Leave the choice between the hadiths to the experts. Consult experts for more extensive and detailed information. Know that acting on these names and adjectives is more important than memorizing and reading them. Of course, it is Almighty Allah who brings success.

CONTENTS

FOREWORD 13ABOUT THE BOOK 21
WORKS WRITTEN ABOUT THE MEANINGS OF GOD'S NAMES 379
IBN KAYYİM'S STUDIES ON ESMÂU'L-HUSNA 381
IBN QAYYIM'S METHOD IN THIS BOOK 383
CONTENT OF THE BOOK 385
THE ORIGINAL OF THIS BOOK 387
THE PRACTICE WE DID IN THIS BOOK 389
KNOWING THE NAMES AND ATTRIBUTES OF THE SUPREME GOD 391
THE HOSTS OF THE MOST BEAUTIFUL NAMES OF THE SUPREME GOD1 397
WHAT ESMÂU'L-HÜSNÂ REQUIRES 407
TEVESSUL WITH ESMÂU'L-HÜSNÂ 417
EDEB 421 IN PROTECTING ESMÂU'L-HÜSNÂ
OVERVIEW OF ESMÂU'L-HÜSNÂ 425
OF GOD, WITH ITS MOST BEAUTIFUL NAMES AND GREAT ATTRIBUTES
PRESENT 429
TO THE PERSON AND UNITY OF ESMÂU'L-HUSNA, THE SUPREME GOD
INDICATE 431
verses about the AHKAM verses and the adjectives of Allah 437
EXPLANATION IN THE verses ABOUT GOD'S ATTRIBUTES
NOT 439
BETTING ON GOD'S PERSON, ATTRIBUTES AND NAMES 441
THE NEFYE OF SELBIN FROM ESMÂU'L-HÜSNÂ AND ESMÂU'L-HÜSNÂ 445
NAME AND FAITHFUL (= MEANING OF THE NAME) 642
RECOGNIZING ADJECTS AND NATS 649
THE METHOD OF THE QURAN FOR BRINGING THE NAMES OF THE SUPREME GOD
GOD'S GREAT; “LORD OF PEOPLE”, “LORD OF PEOPLE” “MAN OF PEOPLE”
THE MEANING OF THE PARTICULARS OF THE WORDS IN THE SHAPE OF 'DIY' 686
THE NAMES OF THE SUPREME GOD ARE CONNECTED WITH EACH OTHER
THE WISDOM AND THE VERSE ENDING WITH THESE NAMES 691
SOURCES REFERED BY IBN QAYYIM, THE PREPARERS AND TRANSLERS OF THE BOOK 69
al-Jami' 69
al-Jabbar 73,499
al-JALIL 139
al-Jamil 77, 633
Ded-DÂR (ZÂR) 224
TO
al-EHAD 337
al-EKREM 31
al-ELIMU' L-AHZ 194
al-EWEL 35
FALIKU'L-HABBI VE'N-NEVÂ 261
FÂLIKU'L-ISBÂH 261
al-FÂTIR 259
al-Fattah 263
G
al-GAFFÂR 248
al-Ghafir 248
al-GAFUR 248
al-GALIB 270
al-Ghaniyy 254,621
H
al-Habir 136
al-Hadi 343
al-Hafid 128
al-HAFIZ 93,573
al-HAFI 90
al-Hafiz 85
al-Haq 96,467
al-REFEREE 101
al-Hâkim 505
al-Hakim 106, 505
al-Khalik 132
al-HALIM 113, 562
al-FlALLÂK 132
al-HAMID 116, 579
al-HASIB 87
al-HAY 121, 608
al-HAI 125
K
al-KABIZ 43
al-Qadir 266
al-Qadir 266
al-Kafi 284
al-KAHHAR 270
al-KAHIR 270
al-QARIB 276
al-Mani' 314
al-Majid 296, 579
al-MELIK 308
al-MELIK 308, 467
al-MENNÂN 322
al-TEXT 279
al-MAVLA 330
al-MU'TI 314
al-MUAHHIR 317
al-Mudil 343
al-MUGIS 640
al-MUGNI 254
al-MUHİT 292
al-MUHSI 292
al-MUHSIN 300
al-MUHYI 306
al-MUID 292
al-MUIZ 311
al-MUQADDIM 317
al-MUQIT 320
al-Muqtadir 266
al-MUSAVWIR 304
al-MU'MIN 326
al-MUBDI’ 292
al-MUCIB 276
ei-MÜDEBBİR 320
al-Muhaymin 326
al-MUMİT 306
e!-MUNTAKIM 143
al-MURSHID 150
al-MUTEAL 244
al-MUTAKEBIR 281,499, 572
al-MUZIL 311
en-NAFI' 224
en-NASIR 333
the LORD 154
er-RAFI' 128
er-RAHIM 159, 464
er-RAHMÂN 159, 464
er-RAKIB 171,576
er-RASID 150
er-RAUF 175
er-RAZIK 146
er-REFI' 167
er-REFIK 169, 637
er-RESID 150
er-REzzak 146
es-SABUR 212, 624
es-SÂDIK 208
es-SAMED 220, 618
es-SALAM 180, 484
es-Semi' 186, 535
SERİU'L-HİSÂB 179
SERİU'L-İKÂB 179
as-SEYYID 191
es-SITTIR 125
es-SUBBÛH 178
co-ŞÂFI 192
co-ŞÂKIR 198, 564
co-ŞEDİDU ' L-BATS 194
ŞEDİDU'L-İKÂB 196
T
et-TEWÂB 64
V
al-Wahid 337, 614
al-Wake 349
al-VARIS 347
al-Wasi' 348
al-WEDUD 351,606
al-Wahhab 359
al-Wakhil 354
al-VELİ 330
al-VITR 337
Z
ez-ZAHIR 35
ZÜ'L-CELALI VE'L-IKRAM 139
ZÜ'T-TAVL 142
ZÜ'L-REVENGE 143
ZÂR (ed-DÂR) 224