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The issue of "Mutashabih," which manifests the efforts to comprehend, has been a subject of curiosity since the early times of the Quran's revelation, and nearly every mufassir has expressed opinions on this matter. Burhan al-Din al-Biqâî (d. 885/1480), a prominent scholar of the 9th Hijri century, emphasized the importance of interpreting Mutasabih verses while evaluating them in his commentary titled "Nazm al-durar." He believed that the deviation of Jews and Christians from the message sent by Allah was related to their adherence to the apparent meanings of the revealed verses. According to him, they distanced themselves from the profound meanings of Mutashabih verses, resulting in a detachment from the true essence. al-Biqâî systematically compiled words, verses, and the relationships between them, making significant contributions to the field of commentary for his era and beyond. His tafsir, which predominantly employs the method of dirâyet tafsir, endeavors to reach the meanings of verses and the content of chapters based on the smallest components such as letters or words. All these characteristics of al-Biqâî's tafsir present a unique perspective on the consideration and resolution of topics Mutasabih and al-Huruf al-Muqattaa. The discussions on whether al-Huruf al-Muqattaa at the beginning of twentynine chapters in the Quran are mutasabih or not continue to this day. The fundamental idea behind these debates is the belief that all verses in the Quran should be understood in a manner consistent with Allah's intended meaning. Scholars who hold this view have resorted to interpreting these letters. In conclusion, in both aspects that make understanding the Quran challenging for its recipients, al-Biqâî developed a unique method and emphasized the necessity of interpretation. In this context, we will strive to elucidate the meanings al-Biqâî attributed to al-Huruf al-Muqattaa in conjunction with his views on Mutasabih. [ABSTRACT FROM AUTHOR]

There is no authentic report from the Prophet about the meaning of the letters muqattaa, which appear at the beginning of 29 suras in the Qur'an and are recited intermittently with their names. Therefore, Islamic scholars have had two different approaches to the interpretation of these letters. According to a group of predominantly Ahl al-Hadith scholars, consisting mostly of Salaf scholars, these letters belong to the category of mutashābihāt, the meaning of which is known only to Allah, and their interpretation is not permissible. According to the second group, led by theologians, it is inappropriate to have things in the Qur'an whose meaning is unknown; therefore, these letters must have a meaning or function and it is permissible to interpret them. Many things have been said about the meaning of these letters since the early periods and these have been recorded in works on hadith, tafsir and Qur'anic sciences. In this article, the approach of Imam al-Māturīdī (d. 333/944), who is considered one of the founders of direct exegesis and the Sunnī school of theology, to the letters muqattaa in his tafsīr al-Taʾwīlātu al-Ḳurʾān is examined in comparison with previous and later tafsīrs. His attitude towards the interpretation of these letters, his approach to previous interpretations, and how he himself perceived these letters are revealed. It is seen that he simply quoted some of the views on the letters muqtaaqtaa without any commentary, which can be interpreted as his distancing himself from these interpretations. However, it is also possible to interpret his inclusion of these interpretations in his work without criticizing them as at least seeing them as possible. The commentator presents some of the opinions with some explanations that make one feel that he agrees with them. In fact, he considers all of the opinions about the hurūf al-muqattaa as probable. However, his red line in this regard is to avoid speaking definitively about them. For these are mutashābihāt, the true meaning of which can only be known by God and His Messenger. Although al-Māturīdī considers the letters muqattaa as mutashābihāt, he is not against their interpretation. However, he is against tafsir, which means a definitive judgment about them. According to his system, only the Prophet and the Companions who witnessed the revelation have the authority to interpret. Since there is no authentic news from the Prophet on this subject, scholars can only interpret them; that is, they can reveal their possible meanings. He mostly emphasizes the function of these letters in attracting the attention of the addressee and includes original interpretations of them in order to prove the prophethood of the Prophet Muhammad. There are two views in his commentary that are not found in other works. One of them is the interpretation that the exegesis of these letters is the following sentence. Māturīdī quotes this from Hasan al-Basrī. However, no similar interpretation is found in either the earlier or later sources. The fact that al-Māturīdī cites these and similar views, which were not included even by the early compilers of tafsir narrations such as Tabari and Ibn Abī Hātim, shows that his tafsir is a source that should not be neglected for rare interpretations of some verses. Māturīdī's unique interpretation of the letters Muqattaa is that these letters are alluding to the rational evidences and proofs or parables or previous books mentioned in the Qur'an to prove the prophethood of Prophet Muhammad. No such view is found in either the classical or recent works that compile commentaries on the letters Muqattaa. This is an indication of how neglected Māturīdī exegesis has been throughout history. [ABSTRACT FROM AUTHOR]

Ibn Labban (d.749/1349), originally belonging to a family from Siirt, is a Sûfi Islamic scholar who wrote important works in many fields, especially the Quran, Hadith, and Sufism. Ibn Lebbân, mentioned by many authors in the sources but whose life is briefly mentioned, was born in Damascus (Damascus). He lived during the Bahri Mamluks (1250-1382), who ruled in Syria and Egypt and were known as the founding family of the Mamluk state. Ibn Labban was busy with science throughout his life, trained students, gave fatwas, and guided the people. Many authors who came after him spoke highly of him in their works. Ibn Labban, who was Shafi'i in deeds, was influenced by many scholars in the fields of Shafi'i Fiqh, Tafsir, and Hadith. One of the important works of Ibn Lebban that is known and has survived to the present day is his work titled Izalat al-shubuhat 'an al-ayat wa-al-ahadTth al-mutashabihat. The work deals with the allegorical attributes attributed to Allah in verses and hadTths and contains useful and enlightening information on the interpretation of these attributes. In this article, Ibn Labban al-Is'ardT's life, his scientific personality, his work named Izalat al-shubuhat, his comments on some allegorical adjectives that constitute the content of his work, and his approach to this subject will be discussed. [ABSTRACT FROM AUTHOR]

Ta'wil is one of the basic concepts that has gained terminological meanings in almost all Islamic sciences. In the history of tafsir, the word ta'wil has been the subject of legitimacy debates in the context of the interpretation of the divine word. The discussions in question have evolved into an understanding that ta'wil is used synonymously with tafsir, although some conditions are met. It has preserved this meaning, which it gained in the eyes of the commentators, until today. The word ta'wil etymologically means to compile, collect, correct something, as well as to bring it back to its origin, to return it. However, the definition of "taking the word to one of its possible meanings" was mostly shaped in the period after the Qur'an. Ta'vil is a concept that is mentioned seventeen times in the Qur'an in various places and contexts. While the word is sometimes used alone, it is often used as a noun phrase. When used alone, the concept is used in the sense of "end, result". In this way, it is understood that the word preserves its root meaning almost completely. The word came in the form of "dream interpretation" in one of the places where it is used as a noun phrase. The interpretation of dreams is a very special treat, even a miracle, given to Ya'qub (a.s) and Yusuf (a.s) by Allah. Because while some dreams are clear, others can be complex and woven with symbols. In the second case, “interpretation of the dream” means taking the dream to its counterpart in reality and in real life. In this case, "ta'wil" may be the most appropriate expression for the transaction that will resolve the closure in question and determine what it means in real life. Since this process also means to inform about the future, it will need revelation in order to be ta'wil, not interpretation. This situation manifests itself clearly in the examples of Yusuf's dream, the prisoners' dream, and the king's dream, as found in the chapter of Yusuf. With another phrase, the word ta'wil is mentioned in the story of Moses (a.s)- Khidr (a.s). In this parable, the concept is used to mean the truth and inner face of extraordinary events such as the ship's piercing, the murder of the child and the construction of a free wall. In each of these three interesting cases, Moses objected to Khidr and finally Khidr told him the truth and insight of the events that Moses could not bear, that is, he informed him of their interpretation. The place where the word ta'wil is most discussed in the tafsir books is the seventh verse of the Surah Al Imran. The concepts of “muhkam” and “mutashabih” mentioned here have been subject to many interpretations. However, in our opinion, most of these interpretations are open to discussion as they are put forward independently of the reason for the revelation of the verse. According to the reason for the descent of the verse, a large delegation from Najran Christians came to Medina and defended the belief in the Trinity, and they also used some verses of the Qur'an to support their belief. Accordingly, the Christians of Najran They exploited some Qur'anic expressions describing Jesus as "the word of God" and "a spirit from Him" and claimed that the Qur'an also predicts the Trinity. However, the Qur'an came to correct an idolatrous society, and while emphasizing the belief in tawhid from beginning to end, it vehemently rejected all forms of polytheism. Here, in our opinion, these verses, which deal with the oneness of Allah very clearly, are described as "muhkam" and reveal the indisputable most basic principle of the Qur'an. On the other hand, mutashabih verses are the verses that are related to Allah and may be drawn in directions that are contrary to the most basic argument of the Qur'an when the muhkam verses are not taken into account. Because even though these verses are not meaningful, they are closed to us in terms of truth and nature, and they are beyond the limits of our knowledge. Despite everything, it is not correct to present some verses as evidence for corrupt beliefs while there are hundreds of plausible verses. Then, the existence of some mutashabih verses whose meaning is unknown should be mentioned, not verses whose meaning is unknown. Otherwise, it will not be possible to make sense of the divine explanations that the Qur'an has come to be understood. In some phrases where the concept of ta'wil is used, it is used in relation to worldly and otherworldly punishments. In these verses, it is mentioned that ta'wil will one day come, that is, the realization of the torment promised to the unbelievers, in a sense, passing through the warning stage and reaching reality. According to what we understand from the Qur'an, the relationship and certainty of the concept of ta’wil with revelation is much more evident. After all these determinations, we can say that interpretation is a more assertive and powerful concept than tafsir. In this situation, the interpretation of tafsir to the prophet was referred to the ijtihad of the commentators. Therefore, the legitimacy of ta’wil has always been discussed. As a result, it has been seen that the word ta'wil somehow preserves its relationship with the lexical meaning in the Qur'an, but it is not used in the sense of "tafsir" in the later understandings. Later assumptions about ta'wil are closely related to their historical conjunctures. [ABSTRACT FROM AUTHOR]

Muḥkam and mutashābih have developed as two topics that are related to every field of religious studies throughout the historical process. The fact that this has been a topic of controversy in every field of religious studies is due to the fact that verses of the Qur’an were classified as muḥkam and mutashābih by the verses of the Qur’an. Discussions and suggestions regarding muḥkam and mutashābih generally tended to be limited to the studies about the semantic definitions of the terms or were shaped around the narratives about the circumstances of the revelation and thus digression from the actual context was inevitable. In addition, acknowledging muḥkam and mutashābih as semantic qualities of the Qur’an raised doubts over the Qur’an's status as an understandable text. As mutashābih verses were considered by some as ambiguous, this enabled each school of thought to base their opinions on the verses of the Qur'an. The fact that current interpretations of the verses of the Qur’an are not made free from the historical points of view is due to the strength of the historical knowledge. Qur’an demands faith in the previous canons as well as demanding faith in the previous messengers. In this context, muḥkam are the genuine commandments of the Qur’an which did not exist in the previous canons whereas mutashābih are the commandments that resemble the ones in the previous canons. This research employs analysis, comparison and criticism methods for examining its subject matter. Meanings of the verses of the Qur’an are analyzed linguistically and the relations between the terms in this context are attempted to be shown. In interpreting the verses about the topic, arguments of different schools of thought are included. Criticism of the previous interpretations is carried out considering the contextual and semantic integrity of the Qur'an. It is also stated that while forming its muḥkam verses, the Qur’an employed the methods of abrogation, adjournment and conversion. Abrogation is not an annulation of the own verses of the Qur’an but an annulation of a commandment in a previous canon. Adjournment means not to abrogate a commandment of a previous canon but their inclusion in the new canon. The cases that the Qur’an mentions in which the messenger is accused of fabricating are stated to be due to the conversion of the commandments the interlocutors had already known by genuine verses of the Qur’an. To regard muḥkam and mutashābih as genuine and resembling verses would fortify the judgement that the verses of the Qur’an are comprehensible. This paper concludes that the muḥkam verses provide the fundamentals of the system of law which is the Qur’an, and mutashābih are the verses that are in the Qur’an and show resemblance to previous laws that were already present at the time. In relation to this, that those with crooked hearts tracing after the mutashābih is interpreted to mean that they investigated whether the ayats were included in the previous canons and that Allah knows the gloss of the mutashābih ayats is interpreted to mean that He knows in which canon the ayats were first included and finally the attitude of those with deep wisdom towards the muteshâbih ayats is explained as that with their vast knowledge on revelation, they confess that all the resembling ayats were revealed by Allah. [ABSTRACT FROM AUTHOR]

As it is known, there are some difficulties in interpreting some verses. The most important of these are metaphorical verses and the verses with a profundity of meanings and a versatile content (mutashābih). Considering that the Qurʾān uses metaphors and the (mutashābih) verses that are characterized with the realm of the unseen (gayb) and which are challenging for our limited conceptualizations exist abundantly in the Holy Qurʾān, the importance of the issue becomes clear. In the Qurʾān, the representational expression of the metaphor is used extensively. It can be said that representational narration prevails especially in divine attributions, and an anthropomorphic expression is preferred in this regard. We can define this as "Qıyās al-gāib alā al-shahid", that is, to describe an unknown world by analogy with the phenomena of the known world. With this expression, it is possible to say that unseen and psychological situations that transcend the human horizon are made intelligible, and religious truths are brought closer to the mind in this way. Divine attributes were also described in this way, and an anthropomorphic expression was preferred for them. We examined the Metaphor and the relationship between metaphor and truth, and some verses in which only metaphor is meant, and especially representational narration. On the subject of mutashābih, issues such as mutashābih, adaptation of them to Muhkāmat and understanding the Qurʾān by taking into account the style of the Qurʾān have been tried to be resolved within a methodology. [ABSTRACT FROM AUTHOR]

In this article, the concept of mutashabih is evaluated in terms of its limits. The term meaning of the concept of mutashabih is generally considered in the context that only God knows the explanation of these verses. For this reason, it is emphasized that the points that should be evaluated within the context of Mushkilu’l-Qur'an shall not be evaluated within the scope of the mutashabih, and these are the points to be resolved by evidences. It is stated that the prophet's prayer to Ibn Abbas saying, "O Allah, teach him wisdom and the (correct) interpretation of the Book" cannot be an evidence that some people will know explanation of mutashabih verses. It is emphasized that the concept of knowledge in verse seven of Surat Al-Imran is ambiguous and it is not clear which knowledge is meant by. It is stated that the mutashabih may have different degrees. It is emphasized that while only one word of the verse can be mutashabih, the whole verse can be also mutashabih. In the same way, it is pointed out that there are different degrees in terms of the mutashabih of the verses. In this context, Kurtubî's interpretation of the verse “Allah is the Light of the heavens and the earth” is partly examined as an example of the subject of mutashabih. [ABSTRACT FROM AUTHOR]

In the Holy Quran, word repetition, repetition of the whole or a part of the verse without any difference, and the repetition of the whole or a part of the verse are mentioned. These similarities are named as literal mutaşâbih. Although the Quran is the peak of the Arabic language in literary terms, it is the unique peak text of the Arabic language A number of unfounded claims have been made by some circles that look at the issue with ulterior motives that there are unnecessary repetitions in the Quran due to the verses with formal similarities. Many works have been written to explain the similarities in the classical and modern periods, It has been explained and proved that the similarities are not unnecessary repetitions and that they are intended for a purpose. With this research, the meanings of ta kavramrîf-taqîr concepts in terms of rhetoric will be discussed, In order to benefit from the explanations of the works written in the classical and modern periods, the semantic dimension of the partial differences included in the verses with similar words at the level of ta‘rîf-criticism Its value in literary terms will be revealed in the light of sample verses will be reveale. [ABSTRACT FROM AUTHOR]

Ta'wil is one of the most influential concepts in the formation process of Islamic thought in general. There is no doubt that the term ta'wil, which has gained meaning in the context of semantic changes and shifts in languages and is considered as a rational method of ijtihad in fiqh method, plays an important role in shaping the fürû-'i fiqh. Ta'wil contains "turning, rotating, fate and nature" in terms of lexical meaning and it is meant "understanding the meaning of the word in a sense that it is possible to abandon the apparent meaning of a letter and reach fiqh conclusions according to the new meaning". In this sense, it is important to know the nature, necessity, conditions and types of the authentic ta'wil which are laid down by the processors. In this study, ta'wil is considered a concept of fiqh and it is focused on some examples of ta'wil's nature and quality and health and its kinds in terms of butlân (butlân is a violation of a mandatory provision relating to the subject of a transaction), sıhhat (sıhhat is a validity of a worship or a legal process) and some examples of mujtahids by means of fiqh. However, due to the fact that not all of the ta'wils are accepted as authentic, in the process, the types of ta'wils referred to as "close, distant and mutavassıt" in terms of "right, wrong and medium". In this case, it should be paid attention that the characteristics of the meaning of the Arabic language should not be violated, the obtained result should not be contrary to the necessity of religion and that it should be realized within the framework of the Ummah's good affairs. As a result, today it is emphasized that ta'wil is a concept that can be exploited as an instrument of fiqh today. [ABSTRACT FROM AUTHOR]

In the Qur'an, Allah for himself, "There is nothing like the duplicate of Him" "Nothing is equal to and not equal to Him", so narrations about the attributes of Allah, the scholars have always kept the mind busy. Hadiths that are most difficult to understand in this respect are mushkil and mutashabih. The Ahl-i bid'ah rejected these narrations either altogether, some of them giving them real meaning have fallen into the mistake of accepting Allah as man and body. The scholars of the Ahl as-sunnah are divided into two parts. While some opposed to these narrations being accepted as such, others have tried to explain their meanings and made efforts in this direction. In this context, a scholar signing important works is Ibn Fûrek who lived in the fourth century. Many mushkil and mutashabih hadiths, which are difficult to understand in the book of Ibn Fûrek Müşkilü'l-Hadîs ve Beyânüh, have tried to prevent the belief in teşbih and tecsim by interpreting it in the direction of the verses of the muhkem of Qur'an. In this study, after having been informed about Ibn Fûrek's life and work, it has been tried to determine the principles that he revealed in his interpretations of mushkil and mutashabih narrations. [ABSTRACT FROM AUTHOR]

Ibn Taymiyyah lived in a beginning of an era where the Islamic World was recovering from the Crusades and Mongolian attacks. He was an important figure in his time, he stated his opinions on the current debates of his time and been in the midst of various debates. His ideas affected and his booked had been influenced by the general characteristics of the Hadith Ecole/School he was in. In later periods Ibn Taymiyyah had been referred/perceived in entirely opposite directions. Perceptions of Ibn Taymiyyah had been formed and evaluated around general information and especially nowadays it is based on a simplistic perception, rather than his detailed explanations on the maters or books he had written. Style of Ibn Taymiyyah and critiques of the sources underlying these perceptions had not been taken into account. He had been evaluated based on his direct criticism to the Sufis, or over the groups who embraced him or with a sentence "Allah walks like me" which is not certain that belongs to him. This article is written to discuss the perception about Ibn Taymiyyah. [ABSTRACT FROM AUTHOR]

The names and attributes of Allah is one of the major topics studied in theology. Because of the importance of this issue, the scholars defined the science of Kalam as "'Ilm al-tawhid wa al-sifat". This study focuses on determining the point of view of Abu Al-Barakat An-Nasafî about the divine names and attributes of Allah due to the fact that he is one of the distinguished figures in Maturidiyyah tradition. There is no possibility to evaluate the aforementioned issue in detail within a paper. Therefore, this study tries to stress contradictive and conflictual matters about the issue. Besides, in order to see Nasafî's position among understandings of Islamic sects, their perspectives on the divine names and attributes will be featured. [ABSTRACT FROM AUTHOR]

The problem of necessity for understanding and evaluating the revealed attributes of Allah is one of the most discussed issues beginning from the early times of Islam due to their literal meanings enable the idea tashbih (affirming Allah's nearness to humanity) and tajseem (anthropomorphism). In this context, there are three different ways to understand them throughout the history of Islamic thought: 1. The Mushabbiha and the Mujassema adopted the way of tashbih and tajseem. 2. Jahmiyya and Mu'tazila defended the way of nafy/ta'teel (negation of affirmative attributes). 3. Ahl Al-Sunnah followed the method of tafwid (relegation of matters to Allah), ithbaat (affirmation) and ta'weel (allegorical interpretation). This study aims at bringing to light on the point of view of Abu Al-Barakat An-Nasafî about the revealed attributes. In order to understand his method better, opinions of the schools such as Salafiyyah, Mu'tazila, As'hariyyah and Maturidiyyah are discussed. [ABSTRACT FROM AUTHOR]

Understanding and interpretation of allegorical verses are regarded as one of the most significant topics in Quranic Exegesis. Ibn Furek, one of prominent scholars in science of Kalam, has given importance on interpretation of allegorical verses in his Tafseer, and he has embraced an interpretive method which is a different one from the traditional approach. In particular, it is essential to understand his thoughts on interpretation of allegorical verses, and to examine method of Ibn Furek's Tafseer discretely, Mushkilu'l-hadith ve bayanuh, in which he has striven to provide commentaries within the scope of certain tenets and principles. Moreover, the time period in which he lived has witnessed to major problems of Kalam. Ibn Furek is a scholar who experienced those problems and sought solutions for the problems. This increases importance of the topic I deal with in this paper. The article consists of four parts. Biography of Ibn Furek and a brief examination of his tafseer takes place within the first two parts of this study. Then, I point to approaches of some scholars who draw attention to allegorical verses, including a few scholars from salaf ( the predecessor), khalaf (the successor), and some figures from Mutazila, Mucessima and Mushabbiha. Views of Ibn Furek on allegorical verses which are in line with those of the predecessor scholars are presented in the last part of the article. I have drawn on extant Tafseer of Ibn Furek so as to lay out his views in the last part of this study. [ABSTRACT FROM AUTHOR]

In this article, we examined some evaluations on the work of Abu Ubaidah named Majaz al-Qur'an and his allegorical interpretations on some verses. Majaz al-Qur'an of Abu Ubaidah is one of the first works in this field. He played an important role in the conceptualizing of majaz. He hasn't used the term of majaz but used the terms of teshbih, tamsîl and allusion. We also exmanined his allegorical interpretations on the mutashabih verses and metaphor, allusion and ellipsis. [ABSTRACT FROM AUTHOR]