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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]