Âyet Sonlarındaki Esmâ-i Hüsnânın Birbiriyle İrtibatı: Azîz İsmi Örneklemi
The Relation of al-Asmāʾ al-Ḥusnā (God’s Beautiful Names) to Each Other at the End of Qur’ānic Verses: The Sample of al-ʿAzīz - The Victorious, The Almighty

Summary/Abstract: In this paper, the names of Allah mentioned in The Glorious Qur'ān, especially the name ‘azīz and its relation to other names will be examined. It is observed that although several studies analyze the names of Allah by different aspects, they do not study God’s names by focusing only on a single name (ʿazīz). In this context, the aim of this research is to identify the semantic field of the name ‘azīz and to determine the concepts that give a novel touch to this term due to coexistence. In this study, the name ‘azīz which is mentioned together with eleven names in total, and related attributes of Allah, who is “the sole owner of power”, accompanying His greatness on execution of His power, which are al-ḥakīm (perfectly wise), al-ʿalīm (all knowing), al-raḥīm (all merciful), al-karīm (bountiful, generous), al-wahhāb (bestower), al-ġafūr, al-ġaffār (all forgiving, ever forgiving), al-ḥamīd (all praiseworthy), al-muqtadir (all determiner, the dominant), al-dhūntiqām (the avenger), al-jabbār (the powerful, irresistible) are discussed. Classical dictionary sources are exclusively used in the paper, in order to determine the meanings of the inspected words and to observe semantic affinity of the related words. In addition, classical exegesis sources are used to see and perceive the position of the concepts in cultural tradition of Islam. Furthermore, related current works and academic studies are also included.It is observed that although the Most Beautiful Names of Allah (al-Asmāʾ al-Ḥusnā) is a topic that is studied in many recent works through different aspects, the relationship of these names with each other is not examined by focusing on a single name. To fill this gap in the literature, the Most Beautiful Names of Allah mentioned in The Glorious Qur’ān will be studied with particular focus on the name al-ʿAzīz. Thus, the objective of the research is to ascertain the semantic field of the name al-ʿAzīz by determining the definition of it and the adjectives that are used together with it.The word ʿazīz is used adjacent to eleven different names on The Glorious Qur’ān in total. The adjective ʿazīz which originates from the root word ʿizz or ʿizzat (excellence) that means supreme, powerful, strong and not incapable. For Allah, the attribute al-ʿazīz comprises “being ever victorious” and “being unique”, mentioned in this form at forty surahs (chapters of the Glorious Qur’ān), ninety-nine times, namely equal in number with the Most Beautiful Names. Almost in half of these forty-seven places, it is matched with the word ḥakīm. The word ḥikma comprises of several miscellaneous meanings stems from the verb ḥ-k-m, is an infinitive, and because of its meaning to place something into its place by comprehending its essence exactly, ḥakīm means the one who places everything in its correct place. In this context, the work done firmly are called iḥkâm, and the task done perfectly is called muḥkem, and the one who does this kind of work is called ḥakīm. The word ʿazīz is mentioned in forty-seven places together with ḥakīm which enables us to determine the word that gives a novel touch to the word ʿazīz and to clarify the framework of meaning of the adjective ʿazīz. The point in question suggests that “power and superiority” reach significance whenever they accompany ḥikma. The meaning of coexistent usage of adjectives ʿazīz and ḥakīm can be summarized as, with the name “Azīz, Allah is superior to everything, His will overcomes every cause and effect. Contradicting His will is impossible as well as there is no power to change His will. Allah is at the same time “Hakīm”, has the authority (ḥukm) and wisdom (ḥikma). Without necessitating any reason, He does what He does wisely, in correct manner; His will is absolute wisdom. He is the executor with dignity as well as with wisdom. He performs by connecting the beginnings of what He commits to their ends, superimposes hidden to them, thoroughly and properly. Opposed to zelīl which means weak and poor, ʿazīz expresses that Allah’s power, strength and might is eternal. No power can surmount His being the ultimate victorious. The name al-ḥakīm on the other hand, points out that everything Allah does is based on divine wisdom because of His eternal erudition. As there is wisdom in His commandments and prohibitions, all of His doings are steadfast (muḥkam).Another attribute that is used together with ʿazīz is the adjective ʿalīm. It means “knowing very well”, “knowing thoroughly well”, exaggerative form of ʿalīm that means knowing, comprehending, recognizing. When attributed to Allah, ʿalīm means encompassing and knowing thoroughly every single thing, apparent, hidden, unseen, seen, small, big. The attributes ʿazīz and ʿalīm are mentioned together in six places in total in the Qur’ān. Their coexistence might be summarized as: Allah has the supreme power, at the same time knows thoroughly. Namely He is irresistibly victorious and ʿazīz, and whenever He decrees He is ʿalīm. Because He is the One who knows past, present and future, seen and unseen, living things and non-living things. He is The One who has the power to know the deeds of human beings, their beneficences, the pious ones, the cruel ones, whatever in the hearts, namely all the information.There are coexistences of the name ʿazīz with the attributes that contain the meaning of erudition as well as mercy. In this sense, the names raḥīm (infinitely merciful), karīm (generous), ġafūr (forgiver and hider of faults), ġaffār (forgiving), and wahhāb (giver of all) accompany the name ʿazīz. The name ʿazīz is used with some concepts frequently, with some other, occasionally and with some, rarely as mentioned above. This is true for the concepts we refer here, too. It is proper to focus on the word raḥīm as a summary since it has the most frequent usage. The word raḥīm stems from the root r-ḥ-m and has the meaning of showing abundant mercy that is in the form of adjective of resemblance (ṣıfat al-mushabbaha) or exaggerative present participle (ism al-fāʿil), matches with ʿazīz in thirteen places. These usages definitely point out the limitless mercy of the sole power. At the end of the verses, with the expression الرحيم لعزيز ا , first the name ʿazīz then the name raḥīm is mentioned. Here, His mentioning Allah’s being ʿazīz before His being raḥīm is to emphasize that He is not obliged to show mercy because of His weakness for tormenting. On the contrary, He points out that notwithstanding His Excellence which involves the meanings of qāhir (prevailing), supreme and victorious, He shows mercy. Because the more mercy arises from the source of perfect and complete power the more precious it is in terms of status. In other words, although Allah has the power to take revenge from the nonbelievers whenever He wishes, since He is raḥīm (merciful), He delays His torment by giving them the chance to repent and turn back to belief.In addition to what quoted above, the coexistence of ʿazīz with attributes referring to power which appears in general, at the end of verses that address nonbelievers, reminds nonbelievers the “sole power, invincible ever, absolute victorious”. On the other hand, the use of ʿazīz with praise indicates that no other power than this One deserves praise. Namely, it is pointed out that, by ʿazīz, Allah is powerful enough to deserve to be accepted as God and worshipped; and by ḥamīd, He is entitled to be praised in the actions and deeds of believer servants. This, at the same time means to emphasize the characteristics of the One to be accepted as “God”. A warning that it must not be worshipped to the one that lacks the mentioned qualifications. Eventually, Allah introduces Himself with His dignity, wisdom and mercy to believers; with His dignity, power, ownership of vengeance and His being competent to the nonbelievers, depending on the circumstance of discourse.

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