Problem in interpretation of ambiguous (mutashâbih) divine attributes in the period of the first and second Muslim generations

In some verses of Qur?ân and hadiths, some immanent qualities, acts and facts are attributed to God and these qualities, acts ? in the level of external meaning- appear incompatible with divine transcendence. This topic that is analised under the habari or mutashâbih (allegorical) qualities in Islamic literature, has been a matter that has been discussed and interpreted different ways untill today. As a continuation of this tradition, we determined ?to present how the qualities in question are understood in early dates- the subject of our study as ?Problem in Interpretation of Ambigious (Mutashâbih) Divine Attributes in the Period of The First and Second Muslim Generations?. In this frame, we planned to present the content of our study -how the verses of Qur?ân and hadiths that mention habari qualities in this perspective as, vech (countenance), yed (hand), yemin (right hand), nefs (oneself), ityân, meci? (come), istiwa (establish), ayn (eye), cenb (aspect), fevk (senior), gazab (condemnation), sûret (form), kurb (near), istihzâ, makr, kayd, kadem (pod), dahk (laugh), sâk (shank), kabza (handful), arsh (throne), kursi are understood by companions and taken parts - in a descriptive manner.In our study that consists of introduction and three chapter, firstly, we informed about mutashâbih (ambiguous) concept and the attributes of God in common meaning. After that, we examined habari or mutashâbih (ambiguous) divine attributes concept and in this frame, we gave point to interpretation (ta?wîl) of mutashâbih (ambiguous) divine attributes problem. In the following level of the study, we classified and headlined the mutashabih habari qualities that are attributed to God in the related verses of Qur?ân and hadiths, by word and concept. Next, from the narrative supply in the usual commentary sources, we tried to establish the commentary of The First and Second Muslim savants about these attributes. In this level, we primarily applied to early date source of commentary of Qur?ân. As a result of this study we have seen that rather than usual predecessor understanding, opinions of the first and second muslim generations savants ? as essential character and contens- seems late periods remark savants? willful misinterpretation approach.