Beautiful Names Research Articles

A Semantic Study of the Beautiful Names of Allah and His Supreme Attributes

the correct understanding of God Almighty is not only the most necessary but the primary prerequisite of religious life, and knowledge of His names and attributes is also connected with this comprehension. Nonetheless, knowledge in this area has never been without significant and stormy adversities whereby many notions related to the names and attributes of God have become displaced and misinterpreted over time. Since Arab accent is crucial in appropriate understanding of these subjects Arabic is thus a powerful and key tool for dealing with these issues. Arabic language is relevant in this study in light of the fact that it is very relevant in crafting right conceptions of the aforementioned concepts. The language’s ignorance has led to many misunderstandings. The research entitled: ‘A Semantics Investigation of the Beautiful Names of Allah and the Supreme Qualities of Allah: A Pragmatic Analysis of Sahih Al Bukhari’. The importance of this issue cannot be overemphasized because it restores the original methodology of the early generations of approaching the understanding of the names and attributes of God. The purpose of this work is to recall the intentions of the first generations in the recognition of God’s names and qualities. I hope that this work helps fulfill the reason for the creation of humanity and jinn, as stated in the Quran: Thus, the Quran says:. existing and based,"Upon the authority of Allah, it stated: “And I did not create the jinn and mankind except to worship Me” Quran 51:56. For this study I carried out a comprehensive study of Sahih Al-Bukhari and its explanations and Arabic dictionaries for all the information on the topic to be sourced. It is made up of two major parts and is followed by the introduction and preface and contains findings from the study. Based on the method used in this piece of research, the analysis is analytical, because it is only possible to choose hadiths that are most discussed in scholarly conversations due to the fact that there is a large number of prophetic hadiths that refer to the names and attributes of Allah.

The Most Beautiful Names of Allah “Ghafir, Ghaffar, and Ghafoor” in the Holy Qur’an (Morphological and Semantic Study)

Morphological forms are used to refer to the root of a word and its material with which its letters are built, and to its functions, derivations, and morphological structures that characterize it in addition to its semantic and lexical functions. The Arabic language includes many morphological structures with a single root, such as (the Most Merciful and the Most Merciful) and (Hafez and Hafeez). and (Shakour and Shaker) (Ghafara, Ghafer, and Ghafoor). These morphological connotations of the same root, despite the closeness in their meanings, differ in their semantic contexts depending on the root of the word, its structure, and its derivation. Hence, the study of the beautiful names according to the meter (Ghafoor, Ghafir, and Ghafar) came to determine their morphological functions, their linguistic connotations, and the contexts in which they appeared in the Qur’anic text.

Evaluation of the Claim that Islam Frightens People with Eternal Pain

There are various prejudices in society regarding the Islamic concepts of faith. These prejudices are easily eliminated when faced with true knowledge and basic religious sources. Allegations often represent uninformed judgment. The main goal of this article is to clarify a frequently asked question about Islamic beliefs regarding the afterlife. According to some, this question has recently caused young people to break away from faith. To what extent can we embrace a religion that predicts eternal torment? In this article, we draw attention to these prejudices and encourage readers to investigate the intellectual depth of Islam based on knowledge. Humans have great potential. However, a person can achieve happiness in both the world and the hereafter by revealing the potential given to him from birth through his/her choices and behaviors. A person can reveal his existing talent in the best and most accurate way by reflecting on the meanings of the names of his Lord, who created him, in his life and living in accordance with them. Prejudices regarding Islamic religion’s understanding of the afterlife have come to the fore on social media and books. In this article, we discuss the claim about Islam that "it scares us with eternal torment.” Does Islam really scare people with punishments? Are people attached to Islam out of fear, as claimed? Does the Holy Quran suppress questioning? Or does this encourage it? It is possible to find many pros and consensuses in the history of commentary and theology regarding whether punishment is eternal. While evaluating these views, we must be responsible for ensuring and filtering whether they conform to the spirit and basic goals of the Holy Quran and Hadiths. The fact that the names of forgiving, merciful, and merciful are among the beautiful Names of Allah (Al-Asma Al-Husna), but the names of the one who punishes, the one who is angry, and the one who torments are excluded, should be accepted as evidence that the punishment will not be eternal. Mercy is an ancient attribute that cannot be separated from the essence of Allah.

Internalizing and Supplicating with the Beautiful Names of Allah A Treatment Intervention for Anxiety in University Students

Purpose: The purpose of this research was to analyze the effect of internalizing and supplicating through Names of Allah on anxiety levels in university students. Inclusion of faith/religion as an intervention is a scientific way of reducing worrisome thoughts. Methods: A pre and post design was administered to measure the anxiety levels before and after participant’s carry out the procedure with the help of the STAI (State-Trait Anxiety Inventory) scale and open-ended questions. Results were analyzed with SPSS using dependent or paired t-test. Results: The study demonstrated that the participants showed statistically significant improvement of their emotional states (anxiety) following the intervention compared to before the intervention took place (p0.001). Hence, indicating that internalizing and supplicating with the names of Allah reduced anxiety in university students as hypothesized. Qualitative results also revealed positive results. Future directions and recommendations are presented in the paper with a focus on furthering the research in this new area. Keywords: Supplication, Names of Allah, Anxiety Levels, Religion, Islamic Psychology

Ibn ‘Arabī on Divine Atemporality and Temporal Presentism

Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240) is arguably the most influential philosophical mystic in Islam. He is also a presentist. This paper responds to the arguments of contemporary philosophers, Norman Kretzmann, William Lane Craig, Garrett DeWeese, and Alan Padgett, who argue that divine atemporality and temporal presentism are incompatible, through the temporal ontology of Ibn ‘Arabī. Ibn ‘Arabī asserts that all entities in the universe are loci of manifestation of God’s most beautiful Names. These divine Names constitute sensible reality. The principal response of Ibn ‘Arabī to the arguments of contemporary scholars is that the divine Names as they are manifested in the cosmos cannot be conflated with the divine Names as they are in themselves, which, in turn, cannot be conflated with God in His numinous essence. This allows him to simultaneously maintain the atemporality of God and temporal presentism.

PENILAIAN SEMULA ASMAUL HUSNA MENURUT IBN HAZM

The discussion regarding the beautiful names of Allah or Asmaul Husna has been ongoing since the early days of Islam until now. There are three hadith that enumerate these names in detail, namely the narrations of al-Tirmizi, Ibn Majah, and al-Hakim. Other narrations were narrated without a detailed breakdown of these names. Ibn Hazm was among the early scholars who exerted effort in enumerating these names. By using the methods of analysis and textual studies, the objective of study is to compare similarities and differences between these names. The results of the study indicate that the enumeration of these names is not firmly attributed (marfuʻ) to the Prophet but instead, it is an opinion (ijtihad) from the narrator himself that has been inserted (mudraj) to complete the hadith of Asmaul Husna. Ibn Hazm presents 25 other names that do not match the narrations of al-Tirmidhi, Ibn Majah, and al-Hakim.

Divine Names as the Standard of Ethics: A Translation of Ibn al-‘Arabī’s Concise Explanation of al-Asmā’ al-Ḥusnā

The article submits that one of the most interesting notions in Islām is that the Names and Attributes of Allāh, also function as the standard of ethical manners and praiseworthy deeds. In order to clarify this notion—wherein there is an inevitable continuity of theology, worship and ethics—this article presents a translation of Ibn al-ʿArabī’s (560/1165—638/1240) concise explanation of the Divine Names (al-asmāʾul-ḥusnā). Given the fact that by his own claim, Ibn al-ʿArabī is ‘the seal of Muḥammadan sainthood’ (Khātim al-Awliyāʾ al-Muḥammadiyyah), and by his followers’ estimation ‘the supreme preceptor’ (al-Shaykh al-Akbar), the annotated translation’s contribution to present-day knowledge includes his notion of the oneness of the Divinity, list of some of the Divine Names, and understanding of their realities and meanings. At that ontological plane of the Divine Oneness, the Essence describes Himself according to His Beautiful Names and Sublime Attributes, all of which require recognition and acknowledgement by His servants for their own well-being in relation to takhallaqū bi-akhlāqillāh.

Helping young children believe by exposing Asmaul Husna through learning media

Asmaul Husna is a practical way to study faith. The magnificent name of Allah, Asmaul Husna, signifies his divine eloquence. The goal of learning Asmaul Husna is to teach youngsters faith. Youngsters are expected to adopt Asmaul Husna by learning Allah's beautiful names and characteristics. This project will be more accessible with learning media. This study seeks to determine the best methods for teaching young children Asmaul Husna. This study used a systematic review of relevant literature from 2013 to 2023 in respectable publications. Researchers methodically collected data from several current sources to learn about their topic. The data comes from Mendeley-indexed and validated books, theses, journals, and articles from credible websites. The search focused on "early childhood learning," "Asmaul Husna learning," "Asmaul Husna learning for early childhood," "Asmaul Husna learning with learning media," and "Asmaul Husna learning for early childhood with the assistance of learning media." Early childhood education should reflect the child's environment's philosophy, theology, and religion. Religious education examines religion and its practical application in daily life. Children learn faith in Allah SWT through religion. Asmaul Husna teaches the faith. Children struggle with abstract religious values. Teachers must know the media to introduce Asmaul Husna. The research shows that youngsters can learn about Asmaul Husna through various instructional approaches.

Asceticism as Renouncing and Embracing the World in Ibn ‘Arabī’s Radical Metaphysics

Asceticism or renunciation (zuhd) is generally viewed as turning away from the world and all it has to offer in order to connect to the divine. The well-known mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), adds a denotation of asceticism to this conventional definition. Ibn ‘Arabī argues that the impetus for the creation of the cosmos was the divine wish to be known by something other than Itself. As the fulfilment of this wish, the universe is nothing but a manifestation of the cataphatic aspect of God described as His ‘most beautiful Names’ (al-Asmā’ al-ḥusnā) in the Qur’an, which is not God as He truly is in His apophatic essence that can never be comprehended, much less manifested. This means that there are two forms of asceticism or connecting to the divine: one is to assert God’s transcendence and His true apophatic nature by renouncing the world, while the other is to emphasise His comparability by embracing the world as a manifestation of God’s most beautiful Names. Ibn ‘Arabī presents the world-renouncing form of asceticism through the chapter of Prophet Idrīs in his most popular work, Fuṣūṣ al-ḥikam, and he presents the world-embracing from of asceticism through the chapter of Prophet Ilyās. He then combines both forms of asceticism in the chapter of Prophet Muḥammad.

Correlations Between the Conclusion of the Verses of Sūrah Al-Mujādilah with the Most Beautiful Names of AllahAnd its Link with the General Context

Correlations Between the Conclusion of the Verses of Sūrah Al-Mujādilah with the Most Beautiful Names of AllahAnd its Link with the General Context

Al-Asmaa Alhusna (the finest names) and the Opinion of Imam Ibn al-Banna - may God have Mercy on him - about them

This research is entitled: (The finest Names and the opinion of Imam Ibn al-Bana’ - may God have mercy on him) and it included four topics that we dealt with in the first topic: Defining the best Names, their number and enumeration, and in the second topic: his views on the Most Beautiful Names that indicate innovation and invention, and we discussed in the third topic To: His views on the Most Beautiful Names that indicate proof of measure. As far as the fourth topic is concerned, we have devoted it to: His views on the Most Beautiful Names that indicate integrity and perfection, and the denial of analogy. We concluded with a conclusion that included the most important results that we reached in this research, and we followed it with the sources and references that we returned to in the research.

Analisis Aspek Perkembangan Anak Pada Kegiatan Shalat Dhuha

The background of this research is the importance of developing all aspects of child development. Development of aspects of child development by carrying out habituation activities. One of the habituation activities carried out at the Al-Azhar 5 Islamic Kindergarten in Samarinda is the dhuha prayer activity. The purpose of this study was to analyze how the aspects of child development in dhuha prayer activities at Al-Azhar Islamic Kindergarten 5 Samarinda. The method used in this research is a qualitative descriptive approach. The location of this research is the Islamic Kindergarten Al-Azhar 5 Samarinda. Data collection techniques used are observation, interview and documentation techniques. This study uses data sources, namely school principals, teachers/educators, students and school documentation. The data analysis technique used is data condensation, data presentation and conclusion drawing. The results of the analysis of the aspects of child development in the dhuha prayer activities developed well. First, physical motor development develops with children being able to move in a coordinated manner in the dhuha prayer movement. Second, children's language development develops with children being able to express receptive language by following the teacher's directions and expressing expressive language by reading prayer readings. Third, social emotional development develops with the child's ability to be responsible for completing Duha prayer activities to completion and following the rules of prayer correctly. Fourth, the development of religious and moral values ​​is developing, namely being able to recognize the religion he adheres to, namely Islam and knowing Allah as his Lord through the beautiful names of Allah, namely Asmaul Husna, carrying out worship, namely praying both obligatory and sunnah prayers such as dhuha prayer, and reading prayers. -prayers such as prayer ablution and prayer after prayer. Fifth, cognitive development develops with children being able to understand the concept of dhuha prayer.

MOLLA AHMED EL-CEZERÎ’NİN DİVANINDA ALLAH TASAVVURU

Şark insanının öne çıkan hususiyetlerinden birisi, toplumda kabul görmüş yüce şahsiyetleri, mistik bir atmosfer içinde teneffüs etmektir. Tarihte isminden bahsettiren Ahmed-i Hani, Fakiy-i Teyrân gibi bazı âlim edebiyatçılar hakkında yazılı bilgiler sınırlı olmakla birlikte, şifahȋ kültürle gelen birçok menkıbe bulunmaktadır. Çalışmamızın ana konusunu teşkil eden Molla Ahmed el-Cezerȋ’de de aynı durum söz konusu olup, hakkında pek fazla bilgi bulunmamaktadır. Fakat bu şahıslar hem yazdıkları eserlerle hem de insanların teveccühünü kazanmakla, kendilerini nesilden nesile aktarılan, övgüyle bahsedilen bir platforma taşımışlardır.
 Molla Ahmed el-Cezerȋ, tasavvufȋ meşrepte yol almış, şark insanının gönlünde yer edinmiş Cizreli bir âlimdir. “Divan” adlı eseriyle meşhur olmuştur. Divan edebiyatının inceliklerine vakıf olmuş, Türkçe, Arapça ve Farsçayı ileri düzeyde bilmektedir. İlim tahsili için Irak, Şam, Diyarbakır ve Hakkâri gibi diyarlara seyahatte bulunmuştur. Divanından anladığımıza göre Molla Ahmed el-Cezerȋ’nin Allah tasavvurunun oluşmasında, kâinatta müşahede ettiği Esma-i Hüsna’nın tecellileri etkili olmuştur. Tabiattaki hayretengiz hadiseler, deveranlar, kusursuz intizam ve işleyiş; el-Cezerȋ’nin gönül dünyasını farklı bir boyuta taşımıştır. Eşyada, Allah’ın Kadir, Cemil, Kemal, Rahman gibi isimlerinin yansımalarına tanık olmuştur. Çevresinde ruhuna nüfuz eden bu kevnȋ âyetleri, Divan’ında edebî bir üslupla ele alıp, kendinden sonraki nesillere aktarmıştır.

Wpływ chrztu Polski na język ojczysty

Baptism of Poland in the 10th century is a historical act for the Polish language and native culture. This act had a fundamental impact on the formation of the Polish language. Through the act of baptism and the subsequent work of Christianization in the Latin rite, the Polish language passed from the era of speech to the era of writing and gained access to Western culture. The Latin alphabet gradually introduced Polish to the group of literary European languages. Under the influence of baptism, a new lexicon was formed expressing the foundations of all sciences, the foundations of education, religious and moral lexis, beautiful names of people were created. The Bible, which has been translated into Polish for at least 700 years, has become a model of literary texts.

Penilaian Semula Asmaul Husna Menurut Ibn Hajar

Debates regarding the beautiful names of Allah has sparked off since the early age of Islam until now. Only three narrations that counting these Names which were narrated by al-Tirmidhi, Ibn Majah and al-Hakim. Other narrations only quote that the almighty God has 99 beautiful names without counting and specify it. Ibn Hajar was among the early scholar who has criticised narrations that specifically counting these names. By using the comparative narration approach and analysing each of these narrations the objective of study is to study similarities and differences between these names. It was discovered that all the narration counting the names is not originated from the Prophet but an opinion (ijtihad) from the narrator himself that has been inserted (mudraj) into the hadith. 27 names should be adjusted according to Ibn Hajar al-‘Asqalani.

Examining the Concept of "Monotheism in Allah's Creation " from the Perspective of the Holy Quran

Monotheism is one of the most fundamental doctrinal principles in Islam, which means knowing Allah as one and unique and also not having a partner in the universe. One of the types of monotheism is monotheism in creation. In the Qur'an, many verses have been dedicated to this subject. This article examines the concept of monotheism in Allah's creation from the perspective of the Holy Qur'an. The method of collecting data in this research is library and their processing method is descriptive-analytical. After research, it became clear that the Qur'an considers creation to be exclusive to Allah. creation also has a deep meaning that if it remains unknown, it will lead to misguidance and polytheism and will lead to losses in this world and the hereafter for individuals. According to the Holy Quran, some verses express the concept of creation and some other verses consider it exclusive to Allah Almighty and some other verses consider creation as the basis of other most beautiful names of Allah. Also, other verses emphasize that Allah is the only creator of the universe, because one of the effects of monotheism in creation, is the existence of prudence and order in the universe. it is necessary to mention that in some verses, Allah attributes creation to other than himself and introduces intermediaries for creation and the existence of intermediaries is not in conflict with monotheism in creation.

Eka Aneka Vis-A-Vis Ṭawḥīd Al-Asmā’ Al-Ḥusna: An Analysis Of Uthaya Sankar’s View In His Malaiur Manikam

In the religion studies, al-Asmā’ al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone, as prescribed in the notion of tawhīd. In Hinduism, the theological concept is addressed as eka aneka. Eka means one, while aneka means not one or many. Therefore, eka aneka means God in Hinduism is one but also aneka, which has many manifestations, incarnations, and different from the concept of tawḥīd in Islam. In 2015, Uthaya Sankar, a famous Hindu writer, claims that the Hindu concept of eka aneka is similar to the concept of al-Asmā’ al-Ḥusnā in Islam in his Malay language book titled Malaiur Manikam. Therefore, this research aims to study the intellectual background of Uthaya Sankar and his book Malaiur Manikam. Then this research intends to describe the concept of eka aneka as prescribed by Uthaya Sankar in his Malaiur Manikam and also to investigate Uthaya Sankar’s view of equalizing the concept of eka aneka with the concept of al-Asmā’ al-Husnā in Islam. This research applies the qualitative approach, namely content analysis method on the Malaiur Manikam text. As a result, this research found that the Hindu concept of eka aneka cannot be equalised with the concept of al-Asmā’ al-Ḥusnā in Islam. This is due to the fact that although Allah has 99 names, but Allah is one (tawḥīd) in His essence (dhāt), actions (afcāl) and names (asmā’), as well as does not incarnate into any forms or manifestations. On the contrary, even though the Hindu God is one, but it incarnates into various forms and manifestations. Thus, this finding can enlighten the Muslims and the non-Muslims on the concept of tawḥīd al-Asmā’ al-Husnā vis-a-vis eka aneka, and also evaluate Uthaya Sankar’s notion of equalizing the Hindu concept of eka aneka with the concept al-Asmā’ al-Husnā in Islam.

Trusting in God: Religious Inscriptions on Malay Seals

Malay seals – which can be defined as seals from Southeast Asia with inscriptions in Arabic script – date from the 16th to the 20th centuries, and originate from all parts of Nusantara. The inscriptions on Malay seals serve to identify the seal owner through his (or her) name or title, often accompanied by a pedigree, date, and place name. About one-third of all Malay seals also include a religious legend, usually in the form of a pious expression, a supplication to God addressed by His Beautiful Names (al-asmā’ al-ḥusná), or a quotation from the Qur’an. This article demonstrates a striking degree of uniformity in the religious expressions found in Malay seals from all over the archipelago. Over half of these can be characterized as variations on a theme of al-wāthiq billāh, ‘he who trusts in God’, but at the same time, there are also distinctive regional associations in different states in the archipelago with certain preferred phrases.

Māturīdite Scholar Abū Isḥāq al-Ṣaffār’s Understanding of Kalām Based on al-asmāʾ al-ḥusnā

Seen in four verses of the Qurʾān and two different versions of a ḥadīth narrated by the Abū Hurayra (d. 57/678), al-Asmāʾ al-ḥusnā is an expression that refers to the beautiful or most beautiful names of Allah. Since the earliest periods of Islam, Muslim scholars have written various books focusing on issues, such as al-asmāʾ al-ḥusnā', the meanings of these names and praying with these names. The book Tafsīr al-asmāʾ al-ḥusnā, written by the Abū Isḥāq al-Zajjāj (d. 311/923), a scholar specializing in language and syntax, is the first known work devoted to this subject. Similarly, the book al-Asmāʾ wa-l-ṣifāt by Ashʿarī theologian ʿAbd al-Qāhir al-Baghdādī (d. 429/1037-38) addresses the same subject. The present study discusses Māturīdite scholar Abū Ishāk al-Saffār's (d. 534/1139) understanding of Kalām based on his interpretation of al-asmāʾ al-ḥusnā. Approximately one-third of his theology book called Talkhīṣ al-adilla li-qawāʿid al-tawḥīd is composed of his interpretation of al-asmāʾ al-ḥusnā. An examination of the related sections in it reveals that al-Saffār attempts to explain the issue of divinity based on one hundred seventy-seven al-asmāʾ al-ḥusnā. al-Saffār first explains the divine names provided in alphabetical order from a semantic perspective. Afterward, he explains each holy name theologically by linking it to a related subject in theology. An analysis of his book Talkhīṣ al-adilla would reveal that he deals with all other theology issues in connection with the beautiful names of God, except for the subject of the caliphate. Because no other work is known to have addressed the beautiful names of God in such detail in the Ḥanafite-Māturīdite theological literature before al-Saffār, we decided to investigate what he offered in his work further. This article aims to introduce and evaluate his understanding of theology based on his interpretation of al-asmāʾ al-ḥusnā. Thus, the originality of his book will be considered within the framework of the literature of al-asmāʾ al-ḥusnā.

Mâtürîdî Âlimi Ebû İshâk es-Saffâr’ın Esmâ-i Hüsnâya Dayanan Kelâm Anlayışı

Esmâ-i hüsnâ, Kur’ân’da dört âyette ve Ebû Hüreyre’den (öl. 57/678) rivayet edilen bir hadisin farklı iki versi-yonunda yer alan Allah’ın güzel/en güzel isimleri anlamında bir ifadedir. Esmâ-i hüsnânın hangi isimler olduğu, bu isimlerin anlamları ve bu isimlerle dua etme gibi konuları içeren kitaplar, erken dönemlerden itibaren İslâm âlimleri tarafından kaleme alınmıştır. Lugat ve nahiv âlimi Ebû İshak ez-Zeccâc’ın (öl. 311/923) Tefsîru esmâ’illâhi’l-hüsnâ adlı eseri, bu konuya tahsis edilmiş bilinen ilk çalışmadır. Eş‘âri kelâmcısı Abdülkāhir el-Bağdâdî’nin (öl. 429/1037-38) el-Esmâʾ ve’ṣ-ṣıfât adlı eseri de aynı konuya dairdir. Bu çalışma-da, Mâtürîdî âlimi Ebû İshâk es-Saffâr’ın (öl. 534/1139) esmâ-i hüsna yorumu çerçevesinde kelâm anlayışı ele alınmıştır. Onun Telḫîṣü’l-edille li-ḳavâʿidi’t-tevḥîd adlı kelâm eserinin yaklaşık üçte birlik bir kısmını esmâ-i hüsnâ yorumu oluşturmaktadır. Bu bölüm incelendiğinde Saffâr’ın ulûhiyet konusunu 177 esmâ-i hüsnâyı esas alarak izah etmeye çalıştığı görülmektedir. Saffâr, alfabetik bir sıra içerisinde ele aldığı ilâhî isimleri öncelikle lugavî (semantik) yönden açıklamaktadır. Sonrasında ise incelediği ilahî ismi, bir kelâm konusu ile bağlantı kurarak kelâmî perspektifle izah etmektedir. Onun eseri incelendiğinde hilâfet konusu hariç diğer kelâm bahislerini, esmâ-i hüsna ile bağlantılı kurarak ele aldığı anlaşılmaktadır. Saffâr öncesi Hanefî-Mâtürîdî kelâm literatürü içinde esmâ-i hüsnânın bu kadar kapsamlı ele alındığı başka bir eserin bilinmeme-si, bizi bu konu özelinde araştırma yapmaya yöneltmiştir. Bu makalede onun esmâ-i hüsnâ temelli kelâm anlayışı tanıtılmaya ve değerlendirilmeye çalışılacaktır. Böylece esmâ-i hüsnâ literatürü çerçevesinde onun eserinin özgünlüğü de ele alınmış olacaktır.