An Investigation on God Concept of the Koranic Texts of Early Mecca Period

Throughout history, people and societies have envisioned God in different ways, and they relate to him in accordance with this form of imagination. Sometimes they have compared God to themselves or to other creatures, and sometimes they have isolate it from all things. This paper aims to find out what kind of a God imagination is exhibited in the Mekk？ passages that descended in the early years of Muhammad's prophethood.For this purpose, 20 Mekk？ Surahs were selected and subjected to a chronological analysis. In the surahsdealt with by the method of content analysis, it was determined which names were most frequently raised by God, and from this point on, it was determined how the Qur’an wanted to construct a God imagination. The analyzes show that the Qur’an wanted to build a vision of God through the name Lord, especially during the period of Mecca. Summary: Throughout history, people and societies have envisioned God in different ways, and have formed different kinds of relations with it, depending on the form of imagination. People have sometimes resembled God to themselves or to other creatures and sometimes they have have isolated from everything. In addition to these two imaginations, Ibn Arabi speaks of another imagination: Both an immanent and transcendent God. There are both religious and social consequences of God's immanent and transcendent imagination. The vision of God, which is immanent, brings God from the sky to the earth and likens it to objects. As a result of this analogy, while God is losing His holiness, objects are sanctified and replaced. Probably the source of paganism is based on this procedure. Thereactions to this imagination lead people to another extreme this time. This endpoint is its abstraction from the world. This leads to another problem. Humans have difficulty accessing the isolated God and think about mediators in order to achieve this and sanctify intermediaries. According to Ibn Arabi, the ideal image of God is to think of him as both immanent and transcendental. In this understanding, God is not known by his essence, but by his attributes he is similar to creatures. This understanding opens up the best way to establish a right relationship with God. Because, this imagination eliminates the potential drawbacks of other imaginations by constructing both a distant and close God imagination. This article aims to find out what kind of a God imagination is exhibited in the passages of the Meccan surahsthat descended in the early years of Muhammad’s prophethood.For this purpose, 20 Meccansurahs were selected and