Tefsir faaliyeti, Hz. Muhammed ile başlamış, günümüzde devam eden ve gelecekte de varlığını sürdürecek olan bir disiplin olarak değerlendirilmektedir. Hz. Peygamberden sonra sahabe, tabiin ve tebe-i tabiin dönemlerinde de tefsir faaliyeti sürdürülmüştür. İlk filolojik tefsirlerle devam eden bu faaliyet, ilk tam tefsirler ve ardından rivayet metoduna dair eserlerle ivme kazanmıştır. En nihayet dirayet tefsirleri ile diğer metot ve mezhebe bağlı kalınarak yazılan tefsirler, hep bu faaliyet alanında değerlendirilmiştir. Bütün bu süreçlerde tefsirden ayrılmayan husus ise ayetleri açıklamak ve garip lafızlara mana vermek için şiirle istişhâd yapmak olmuştur. Hz. Peygamber, şiir dinlemiş ve iyi okuyan ya da iyi şiir inşâd edenleri cesaretlendirmiştir. O, hayatta iken Kurân'ın manalarını anlamada zorluk yaşamayan sahabe, vefatının ardından anlaşılmayan ya da anlamadıkları yerlerde şiire, lügate ve Arap diline müracaat etmişlerdir. Hz. Ömer ve İbn Abbas gibi sahabiler ile başlayan tefsirde şiirle istişhâd olayı, tabiiler döneminde hız kesmeden devam etmiştir. Tebe-i tabiinden sonra yazılan ilk filolojik tefsirlerde şiirle istişhâd metodu geniş bir düzlemde tefsire uygulanmıştır. Böylece yazılı hale gelen şiirler, İbn Kuteybe ve Taberî'de en geniş şekliyle kendine yer bulmuş, İbn Atıyye ile zirveye ulaşmıştır. Bundan sonra yazılan her tefsirde mutlaka şiirle istişhâd metodundan yararlanmıştır. Kurtubî de tefsirinde şiirle istişhâd metodunu uygulamıştır. Yapılan bir araştırmada tefsirinde bine yakın şiire yer verdiği belirlenmiştir. Bu, hemen hemen her altı ayette bir şiirle istişhâd ettiğini gösteren önemli veri kabul edilmiştir. Ankebût suresi örnekliğinde şiirle istişhâd konusunun incelendiği bu makalede de Kurtubî'nin sıkça şiirle istişhâda müracaat ettiği tespit edilmiştir. Zira altmış dokuz ayetten oluşan surenin on iki ayetinde şiire yer vermiştir. Bu da onun, her altı ayette bir şiirle istişhâd ettiğinin en net göstergesi sayılmıştır. Bu bağlamda bir tefsir metodu olarak şiirle istişhâd, Kurtubî açısından çok yerinde bir metot olarak kabul edilmiş ve bu metodu tefsirinde kullanmıştır

Commentary activity was started with Hz. Muhammad, is continues present-day and it will continue to exist in the future as a discipline. After the Prophet Muhammad, his companions, his followers and his followers of followers had been contributed to the interpretation activities. This activity, which continued with the first philological commentaries, has been gained momentum with works on the first full commentaries and then narration method. Ultimately, with rational commentaries, and exegesis written in other methods and schools have always been evaluated in this field of activity. In all these processes, matter that does not separate from exegesis, it has been to explain the verses with poetry, to give meaning the strange words and to bring evidence with poetry, etc. istijhâd. Namely, as an integral method or technique of interpretation, to bring evidence with poetry and to bring evidences to the verses with poetries always has been existed. Excellency Prophet has listened to poetry, and was been encouraged good readers or writers, namely read well or built very well it. Muhammad made this, despite the declared negative about poetry in the Qoran. Companions of Prophet didn’t have any difficulty in the sense of the Qoran's thoughts while he was alive. But after his death, his companions has applied the poetry, the dictionary and Arabic language, where they are not understood or do not understand. Bringing evidence with poetry in comments starting with friends like Ibn Abbas and the Excellency Omar, it had continued without speed in followers followers period. In the first philological commentaries written after their successors, to bring evidence technique to the verse from poetry, has been applied in a wide plane in the comments of books. In time and now the poems became written, had found the widest application areas in Tabarî and Ibn Kuteybe commentaries. This method or technique has seen the summit with the commentator Ibn Atiyye. From now on, in every commentary that has been written was followed or adhered by bringing evidence to the verses with poetry method absolutely. Qortooby also applied the method of explanation of the verses by bringing evidence from poetry in his commentary book. It has been determined or identified that there is nearly thousand poetries in his commentary book that in a review made. This is considered to be the most important data that shows that almost every six verses have been bringing evidence to the verses from poetry. This article, in which the subject of bringing evidence to the verses from poetry is studied in the sample of the surah of Ankaboot, also showed the same performance. Because Qortooby had placed bringing evidence to the verses from poetry surah of Ankebût in only twelve verses that formed sixty-nine verses. This is considered to be the clearest indication that he has been persuaded with bringing evidence to verses from poems in every six verses of surah of Ankaboot. In this context as commentary technique or method bringing evidence to verses from poetries, it has been accepted as a very good method in terms of Qortooby and has also been applied in a wide fan commentary It was obtained a common subject related to the exegesis, the exegesis method and the exegesis history in to center of this study. Because, it was contacted a great deal of volume among the written commentaries in this study, at the same time, it also was referred to his commentary of fıqh of Provisions of the Qoran and its writer Qortooby. In this article, the issue of bringing evidence from poetry, which has an important place in the method of commentary, has been discussed. Again, it was dealed with the explanation the issue of bringing evidence from poetry in this article and was partially focussed on the important place in the method of explication. In this study, it was examined the question of bringing evidence from poetry to the verses in the context of Ankaboot from Qortooby’s famous commentary. Moreover, the fact of bringing evidence from poetry was examined for the first time from a explication of Ahkaam al-Qoran, that is, a explication which describes the Qoranic laws. Poetry was become prevalent in the ignorance reign of Arabs, especially in verbal sense. The Qoran, in such an environment, has been inscribed to the Excellency Muhammad. Before being elected as a prophet this prophet, lived for forty years in that society. After he has been chosen as a prophet, he has started to receive revelation, the polytheists have argued that the Qoran was a poem and argued that Muhammad was also a poet. Qoran was defended itself against this claim. From this point, God insisted emphatically that Qoran which Prophet communicated was not a poem that explained of it the Excellency Muhammad was not poetry. At first the Qoran stood distant from poetry and poet. The Qoran even mentioned it which the poets have said that they do not and which they have travelled that they wander bewildered by in each valley. This situation had weakened that they were been against poetry in the past among believers. However, Allah has also mentioned that the poets who believe and exhibit good behavior are not so. As a very interesting situation, this informations was given to the name of the poet, which means poets. This situation has made both the Excellency Prophet and his companions to redirect as a human element to the poet again. Even, the Excellency Prophet had encouraged his poet Hassaan b. Saabit to sing poetry to encourage the Muslims and to revile against the polytheists on the opposite side. Thus, Hassaan b. Saabit was known in the history as a poet of the Excellency Prophet. In fact, the first tracks of philological interpretation was emerged with Muhammad in the happiness century. The Prophet’s support for the poetry and good reader was accepted as the basis of linguistic commentary.Depending on the efforts of Prophet’s followers and other followers of Prophet in this period the most important source of philological interpretations has been discovered. In fact, the understanding of bringing evidence with poetry in order to explain the verses had found a very important application area in the commentary science. This was also found very meaningful that the Qoran was an eternal and a literary miracle. The bringing evidence for verse from poetry, it had a significant share in the formation of philological interpretations and the development of exegesis formation. At first the exegesis scientists had not adopted the application of the method’s bringing evidence from poetry to the Qoran. However, when the works written had been echoed in the society the reactions slowly lost ground and eventually disappeared. The linguistic commentaries have almost disappeared in the poetry of istishhad, they have left the future generations for the ageless works and the wonderful method of interpretation. In this subject it had been written works that would not lose their value for centuries by magnificent scientists. Thus, the philological exegesis movement has strengthened its place in the history of commentary with the products it was given and with the contributions it was made to the science of commentary. Qortooby had given the place the technique of describing of verses with poetry, which was the most distinctive feature of philological interpretation that the rational and reasoning exegesis, especially that had taken as subject the Qoranic provisions. Qortooby, who came from the Andalusian exegesis school, came up with a method of explanation with poetry close to him in his exegesis. It was found to be quite interesting in terms of showing that it was influenced by understanding of commentary in the period. In this study, poetry explanation method was examined in the sample of surah of Ankebut. In this context, it has been determined that the verse composed of 69 verses includes 12 poets for 12 verses. This had shown that him every six verse was applied for a poetry. It was seen that this ratio with poetry overlaps to that used in all the exegesis. In order to prove the following facts, Kurtubin was found to have used poetry in his commentary. These are listed as follows: to express the meaning of the dictionary, to show the different meaning of the word, to show the part taken from the verse, to declare the grammar of the word, to interpret the verse with other meaning, to show the literary art on the foot, to explain the morphology of the word, to emphasize the abbreviation on the verse, to show the meaning, to reinforce the meaning of the verse, to show the attraction of the word. In this context, Kurtubî applied to the method of consultation in this commentary on fiqh. He did this to explain the relevant verses of surah of Ankaboot. Explaining the verse with poetry is considered the most fundamental value of philological interpretation. As a matter of fact, the examples given in the verses, the explanations and the comparisons made reveal the philological interpretation of the commentator. Since the first times the technique of interpretation with of bringing evidence from poetry has been applied. To explain a situation with poetry in verse had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Over to explain the verse with poetry had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Qoranic commentators in their commentaries was used poetry from the language's cultural heritage. It was founded the first examples of these during the period by excellency Prophets, and his companions and his others. Poetry was introduced systematically in some of the works written in the second half of the lunar year period. Each commentator who followed was come to the Qoranic explanation method of with poetry in a certain measure in his work. The book of Qortooby, the some poet names was been mentioned. And some of the poet names was not been mentioned in the Qortooby book. In this context by acting from this example was given place found for explaining text of Qoran by poetry. The poetries were contributed to the undersatnding of verses from varıous angles and it was explaned the subject of bringing eviden from poetry in the example of sura of Ankaboot. The interpreter has turned to poetry to explain the meaning of dictionary, do declare the grammatical rule, to reveal the literary arts and to unite the perpetual meaning. In the Qoranic commentary, the poetry was not limetted its utilization to these. On the contrary, the writer was given exampğles of poetry in much different subjects. In fact those who have studied them have expressed that they have used oğpoetry in their dictionary, language, strange and adjective words. Again they have benefited from the writer’s writting, sentaxs associations, arts. Compiling them and taking advantage of the necassary explanations will go far beyond the limits of this article. From this point of wiev, the subject is limited by surah of Ankaboot. In this study to illustrate the use of poetry on the basis of this period, it was revealed that the commentator applied poetry in a wide variety of bubjects. The use of poetry is also mentioned in other commentaries. In this context, it is seen by everyone that poetry plays an important role in the understanding of the Qoraan. İn surah of Ankaboot composed of sitynine verses, Kurtubî benefited from a poem almost every six verses. This article compares the meaning of the poetry with the meanings of Qoranic methods. In the respect the technique of exploiting poetry has been examined every verses, and differences or similarities sameness have been declared. Thus, similiar or differant studies and also at the same time to make comparative studies have been pioneered. In addition, the method of exploiting poetry in this commentary written in the method of fiqh commenary in this article is examined te surah of Ankaboot.