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Beginning with the Prophet (pbuh); sufi and allegorical ( ishari ) interpretations of asceticism ( zuhd ) and piety ( taqwa ) quality had changed in terms of quality and quantity in parallel with the development of the science of tafsir. Even if allegorical interpretations transferred by means of oral narrative tradition came into existence within separate tafsirs through al-Tustari, they did not come to the fore in his Interpretation of al-Fatiha . During the process continuing with al-Sulami’s contribution, allegorical tafsir consisting of sufi interpretations subsisted through applied gloss built on a noncontradiction between the exterior and the inner worlds with al-Qushayri; a trend towards searching for wisdom ( hikma ) was observed with al-Gazali ; it was aimed to expose the gracious treasures of Quran with Ruzbikhan Bakli; letters were clothed with a garment of meaning and a connection to attributions was created with al-Daya, that connection was transformed into a human-creature-God relationship and explained wih a symbolic language with Ibn al-Arabi and it was transferred to next generations with al-Qunawi. Consequently, the interpretations of al-Fatiha had progressed in that process from the exegesis to the method of observation ( mushahada ). In our study, we will discuss the changes observed in the Sura of al-Fatiha in the Tafsir literature from al-Tustari to al-Qunawi within the context of ishari interpretation.

i̇tobiad

Allegorical (Ishari) Interpretations of Al-Fatiha, from Al-Tustari (D:283) to Al-Qunawi (D:673): A Course of Interpretation from Exegesis (Tafsir) to the Method of Observation (Mushahada)