The concept of suspension in the Quran and the psychological background of suspension

This study examines the epistemological dimension and psychological background of the concept of conjecture as used in the Qur'an. Here, the concept of conjecture is limited to its usage within the framework of the Qur'an. The study aims to provide a better understanding of the concept of zan in the context of the Qur'an. It is also significant in terms of how most of our thinking, speech, communication, and interactions are shaped by assumptions, beliefs, and opinions based on zan. The concept of Zan is handled and processed in a systematic framework in terms of its epistemological value. The meanings of the word 'zan' in the Qur'an: delusion, estimation, expectation, delusion, intuition, knowing, conviction, probability, understanding, certain knowledge, and in some places certain knowledge are discussed. In the framework of the Qur'an, the categories of hüsnüzan and suizan are evaluated and the concepts such as hwa, hars, şekk, rayb, yakîn, mirye, rey, hakk, etc., which are used in close meaning with the concept of zan, are examined. Cognitive perception processes such as stimulus, sensation, attention, memory, recollection, etc., which are effective in the formation of belief, are discussed and the perception mechanism is studied. Within the framework of the formation of conjecture; the reasons and types of perception errors such as desires and needs, mind schema, stereotypes, constructive memory, generalisation, completion feature of the brain, fears and anxieties, etc. are explained. In addition, in the context of eliminating the belief, complementary, holistic and wide perspective ways of forming correct perception such as discernment and tahqiqiq are evaluated. Moreover, situations where even the Prophets, righteous servants, jinn, and even angels have erred are mentioned. Reference is made to the exemplary attitudes displayed by the Prophets, righteous servants, and angels in the face of various speculative situations whose inner reality is unknown. Finally, it is emphasised that since an infinite knowledge covering all perspectives is required in order not to fall into misconception, everyone except Yüce Allah, the All-Knowing, the All-Knowing, can avoid falling into misconception by remaining free from misconception only to the extent that they have knowledge of "things".