Klasik ve Modern Perspektiften Kur’an’da Bahsedilen Gaybî Varlıkların Gerçekliği/Mahiyeti Meselesi

In addition to its epistemological meaning, the unseen (ghayb) in the Qur’an is presented to the interlocutor as a realm that surpasses human comprehension. In this framework, angels, Satan, and jinn are positioned as unseen beings within this realm. On the other hand, both in the Islamic scholarly tradition and today, the question of the reality and nature of these beings has been a matter of curiosity. Although in Sunnī thought it is accep-ted that these beings possess an ontological reality and personality, it is ob-served that in both the classical and modern periods some circles have ques-tioned this and pursued different avenues of meaning. Accordingly, the sub-ject of this study is the debate over the reality and nature of the unseen be-ings (angels, jinn, and Satan) mentioned in the Qur’an. In this vein, the aim is to identify and evaluate classical and modern approaches related to the subject. The research questions are what evidences the parties put forward in the debate on the reality of unseen beings in the Qur’an, how these are situated within a wider context, and which of these approaches accords with the Qur’an’s world of meaning. In this regard, employing methods such as textual/interpretive analysis, historical contextualization, and com-parative analysis, relevant classical and modern interpretations will be iden-tified, comparisons will be made among these interpretations, and evalua-tions will be carried out. As a result, it has been understood that the unseen beings in the Qur’an are presented to the interlocutor within a moral-constructive and ontological-epistemological integrity, and that interpretati-ons and approaches that would undermine this integrity should be avoided. For viewing these beings solely as metaphysical entities and interpreting them through the lens of historical, mythological, or cultural assumptions is thought to obscure the transformative impact that the Qur’an seeks to achi-eve—through these very concepts—on its audience in terms of tawḥīd-centered intellectual, behavioral, and moral change.