The Concept of Tamkīn in the Semantics of the Qurʾān

Mustafa Hamurlu

Article Details

The Concept of Tamkīn in the Semantics of the Qurʾān

Authors:

Mustafa Hamurlu

Publisher:

Harran University

Main Topics:

Tefsir | İslam Araştırmaları (Diğer)

Journal:

Harran İlahiyat Dergisi Issue 53, pp.438-456

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001342565

pISSN:

2791-6812

Keywords:

Abstract:

 Among the concepts found in the Qurʾān are terms that denote triumph, the acquisition of authority, victory, and deliverance. One of these is the term tamkīn. It is relatively significant to understand what tamkīn signifies and in what contexts it is used in the Qurʾān. God ʿAzza wa Jalla states through various derivatives of the word tamkīn that He will grant His servants sovereignty and power on earth. Establishing the dominance of Gods religion on earth is among the key aspirations of every Muslim. Many Islamic preachers seek to contribute to this noble mission by promoting security, peace, and societal stability. However, the Qurʾān sets forth certain conditions for the realization of tamkīn, emphasizing that specific foundational steps must be taken. It explains that tamkīn depends upon adherence to divine laws and outlines the traits required of individuals and societies that are to be granted such favor. According to the divine order, tamkīn will not occur until its prerequisites are fulfilled. Therefore, identifying where this concept appears in the Qurʾān and what meanings it conveys is essential. Our study also encompasses the elements that facilitate tamkīn and the conditions foreseen for its realization. The word tamkīn appears in the Qurʾān eighteen times in various morphological forms. The eras of Dāwūd ʿalayhi al-salām, Sulaymān ʿalayhi al-salām, and Yūsuf ʿalayhi al-salām are presented as examples of periods in which tamkīn was achieved, each reminding us of the phased nature of this process. In Sūrat al-Anʿām, Verse 6, the word tamkīn occurs twice and is used in the sense of earthly dominion and sovereignty. In this verse, God informs that He had granted previous nations, who were eventually destroyed, greater power and political authority than the Quraysh, the audience to whom the verse was addressed. In Sūrat Yūsuf, the term appears three times. In the first instance, exegetes mufassirūn interpret tamkīn as ruling over a region. In another verse, it appears as an adjective describing Yūsuf as someone occupying a high rank with the ability to act freely. In the third instance, it conveys the meaning of being granted executive authority. In Sūrat al-Kahf, God refers to Dhū al-Qarnayn and reminds him of the great blessings bestowed upon him; the word tamkīn in Verse 84 is interpreted by exegetes as earthly sovereignty. One of the most comprehensive verses defining the scope of tamkīn is Verse 55 of Sūrat al-Nūr. Here, the concept is interpreted as the triumph of religion and the establishment of a secure life for Muslims. However, the verse clearly places tamkīn after the fulfillment of certain stages. In Verse 5 of Sūrat al-Qaṣaṣ, which describes Pharaohs oppression of the Children of Israel, the term tamkīn is understood as referring to the empowerment of a Muslim minority over the lands of Egypt and the Levant al-Shām. The Qurʾān emphasizes several traits of those to whom God grants the blessing of tamkīn, with trustworthiness amāna being foremost. The life journey of Prophet Yūsuf exemplifies this trait. Another fundamental element facilitating tamkīn is knowledge ʿilm, in its broadest sense, encompassing both religious and empirical sciences. It is through this knowledge that Muslims may attain the lofty civilization they aspire to build. Furthermore, utilizing available means and fulfilling responsibilities are crucial in achieving tamkīn. Without taking the necessary steps and carrying out related duties, the realization of tamkīn cannot be expected to occur arbitrarily. Accordingly, this study explores the semantic dimensions of tamkīn, identifies its occurrences in the Qurʾān, and analyzes the various meanings it conveys. The concept of tamkīn is mentioned eighteen times in the Qurʾān through different derivations, and it is used in various senses, including earthly dominion and sovereignty, holding a high position, secure settlement, being granted authority, and placement in a secure environment free of conflict. Based on the contexts in which it appears, tamkīn is closely associated with human nature, governance, and the concept of the earth ard.

 Among the concepts found in the Qurʾān are terms that denote triumph, the acquisition of authority, victory, and deliverance. One of these is the term tamkīn. It is relatively significant to understand what tamkīn signifies and in what contexts it is used in the Qurʾān. God ʿAzza wa Jalla states through various derivatives of the word tamkīn that He will grant His servants sovereignty and power on earth. Establishing the dominance of Gods religion on earth is among the key aspirations of every Muslim. Many Islamic preachers seek to contribute to this noble mission by promoting security, peace, and societal stability. However, the Qurʾān sets forth certain conditions for the realization of tamkīn, emphasizing that specific foundational steps must be taken. It explains that tamkīn depends upon adherence to divine laws and outlines the traits required of individuals and societies that are to be granted such favor. According to the divine order, tamkīn will not occur until its prerequisites are fulfilled. Therefore, identifying where this concept appears in the Qurʾān and what meanings it conveys is essential. Our study also encompasses the elements that facilitate tamkīn and the conditions foreseen for its realization. The word tamkīn appears in the Qurʾān eighteen times in various morphological forms. The eras of Dāwūd ʿalayhi al-salām, Sulaymān ʿalayhi al-salām, and Yūsuf ʿalayhi al-salām are presented as examples of periods in which tamkīn was achieved, each reminding us of the phased nature of this process. In Sūrat al-Anʿām, Verse 6, the word tamkīn occurs twice and is used in the sense of earthly dominion and sovereignty. In this verse, God informs that He had granted previous nations, who were eventually destroyed, greater power and political authority than the Quraysh, the audience to whom the verse was addressed. In Sūrat Yūsuf, the term appears three times. In the first instance, exegetes mufassirūn interpret tamkīn as ruling over a region. In another verse, it appears as an adjective describing Yūsuf as someone occupying a high rank with the ability to act freely. In the third instance, it conveys the meaning of being granted executive authority. In Sūrat al-Kahf, God refers to Dhū al-Qarnayn and reminds him of the great blessings bestowed upon him; the word tamkīn in Verse 84 is interpreted by exegetes as earthly sovereignty. One of the most comprehensive verses defining the scope of tamkīn is Verse 55 of Sūrat al-Nūr. Here, the concept is interpreted as the triumph of religion and the establishment of a secure life for Muslims. However, the verse clearly places tamkīn after the fulfillment of certain stages. In Verse 5 of Sūrat al-Qaṣaṣ, which describes Pharaohs oppression of the Children of Israel, the term tamkīn is understood as referring to the empowerment of a Muslim minority over the lands of Egypt and the Levant al-Shām. The Qurʾān emphasizes several traits of those to whom God grants the blessing of tamkīn, with trustworthiness amāna being foremost. The life journey of Prophet Yūsuf exemplifies this trait. Another fundamental element facilitating tamkīn is knowledge ʿilm, in its broadest sense, encompassing both religious and empirical sciences. It is through this knowledge that Muslims may attain the lofty civilization they aspire to build. Furthermore, utilizing available means and fulfilling responsibilities are crucial in achieving tamkīn. Without taking the necessary steps and carrying out related duties, the realization of tamkīn cannot be expected to occur arbitrarily. Accordingly, this study explores the semantic dimensions of tamkīn, identifies its occurrences in the Qurʾān, and analyzes the various meanings it conveys. The concept of tamkīn is mentioned eighteen times in the Qurʾān through different derivations, and it is used in various senses, including earthly dominion and sovereignty, holding a high position, secure settlement, being granted authority, and placement in a secure environment free of conflict. Based on the contexts in which it appears, tamkīn is closely associated with human nature, governance, and the concept of the earth ard.

 Among the concepts found in the Qurʾān are terms that denote triumph, the acquisition of authority, victory, and deliverance. One of these is the term tamkīn. It is relatively significant to understand what tamkīn signifies and in what contexts it is used in the Qurʾān. God ʿAzza wa Jalla states through various derivatives of the word tamkīn that He will grant His servants sovereignty and power on earth. Establishing the dominance of Gods religion on earth is among the key aspirations of every Muslim. Many Islamic preachers seek to contribute to this noble mission by promoting security, peace, and societal stability. However, the Qurʾān sets forth certain conditions for the realization of tamkīn, emphasizing that specific foundational steps must be taken. It explains that tamkīn depends upon adherence to divine laws and outlines the traits required of individuals and societies that are to be granted such favor. According to the divine order, tamkīn will not occur until its prerequisites are fulfilled. Therefore, identifying where this concept appears in the Qurʾān and what meanings it conveys is essential. Our study also encompasses the elements that facilitate tamkīn and the conditions foreseen for its realization. The word tamkīn appears in the Qurʾān eighteen times in various morphological forms. The eras of Dāwūd ʿalayhi al-salām, Sulaymān ʿalayhi al-salām, and Yūsuf ʿalayhi al-salām are presented as examples of periods in which tamkīn was achieved, each reminding us of the phased nature of this process. In Sūrat al-Anʿām, Verse 6, the word tamkīn occurs twice and is used in the sense of earthly dominion and sovereignty. In this verse, God informs that He had granted previous nations, who were eventually destroyed, greater power and political authority than the Quraysh, the audience to whom the verse was addressed. In Sūrat Yūsuf, the term appears three times. In the first instance, exegetes mufassirūn interpret tamkīn as ruling over a region. In another verse, it appears as an adjective describing Yūsuf as someone occupying a high rank with the ability to act freely. In the third instance, it conveys the meaning of being granted executive authority. In Sūrat al-Kahf, God refers to Dhū al-Qarnayn and reminds him of the great blessings bestowed upon him; the word tamkīn in Verse 84 is interpreted by exegetes as earthly sovereignty. One of the most comprehensive verses defining the scope of tamkīn is Verse 55 of Sūrat al-Nūr. Here, the concept is interpreted as the triumph of religion and the establishment of a secure life for Muslims. However, the verse clearly places tamkīn after the fulfillment of certain stages. In Verse 5 of Sūrat al-Qaṣaṣ, which describes Pharaohs oppression of the Children of Israel, the term tamkīn is understood as referring to the empowerment of a Muslim minority over the lands of Egypt and the Levant al-Shām. The Qurʾān emphasizes several traits of those to whom God grants the blessing of tamkīn, with trustworthiness amāna being foremost. The life journey of Prophet Yūsuf exemplifies this trait. Another fundamental element facilitating tamkīn is knowledge ʿilm, in its broadest sense, encompassing both religious and empirical sciences. It is through this knowledge that Muslims may attain the lofty civilization they aspire to build. Furthermore, utilizing available means and fulfilling responsibilities are crucial in achieving tamkīn. Without taking the necessary steps and carrying out related duties, the realization of tamkīn cannot be expected to occur arbitrarily. Accordingly, this study explores the semantic dimensions of tamkīn, identifies its occurrences in the Qurʾān, and analyzes the various meanings it conveys. The concept of tamkīn is mentioned eighteen times in the Qurʾān through different derivations, and it is used in various senses, including earthly dominion and sovereignty, holding a high position, secure settlement, being granted authority, and placement in a secure environment free of conflict. Based on the contexts in which it appears, tamkīn is closely associated with human nature, governance, and the concept of the earth ard.

 Kuranda yer alan kavramlar içerisinde, galibiyet elde etme, yönetimi ele geçirme, zafer kazanma ve kurtuluşa erme anlamlarında kullanılan kelimeler yer almaktadır. Bu anlamda kullanılan kavramlardan birisi de temkîndir. Kuranda zikredilen temkîn kavramının ne anlam ifade ettiği ve hangi bağlamda kullanıldığı önem arz etmektedir. Cenâb-ı Allah Kuranda kullarına yeryüzünde egemenlik vereceğini ve iktidar bahşedeceğini temkîn lafzının farklı türevleriyle ifade etmiştir. Allahın dinini yeryüzüne hâkim kılabilmek her Müslümanın gerçekleştirmek istediği hedefler arasında yer almaktadır. Birçok İslam davetçisinin yegâne amacı, bu kutlu davet çalışmasına katkı sunabilmek, yeryüzünde güven ve emniyetin sağlanması ve toplumun istikrar içerisinde yaşayabilmesine destek sunabilmektir. Fakat Kuranda temkîni gerçekleştirebilmenin bazı şartları öne sürülmekte ve öncelikli bazı adımların atılması gerektiği bildirilmektedir. Kuran-ı Kerîm, temkînin gerçekleşebilmesinin belli kurallara bağlı olduğunu açıklamakta ve onu gerçekleştirecek birey ve toplumların özelliklerini beyan etmektedir. Allahın yeryüzündeki kanunu gereği henüz şartlar oluşmadan temkînin gerçekleşmeyeceği anlatılmaktadır. Dolayısıyla bu kavramın nerelerde zikredildiği ve hangi anlamlarda kullanıldığı önem arz etmektedir. Hakeza temkîni sağlayan unsurlar ve meydana gelmesi için öngörülen şartlar çalışmamızın kapsamı arasında yer almaktadır. Temkîn kavramı Kuranda farklı türevleriyle on sekiz defa zikredilmektedir. Temkînin gerçekleştiği Hz. Davûd, Hz. Süleymân ve Hz. Yûsuf dönemlerinden bahseden Kuran, bu hususun bazı aşamaları olduğunu bizlere hatırlatmaktadır. Enâm sûresinde yer alan ve temkîn lafzının iki defa zikredildiği altıncı âyette bu kavramın yeryüzü egemenliği ve hükümranlık anlamında kullanıldığı görülmektedir. Yüce Allah bu âyette, topluca helak edilmiş kavimlere, Arap Yarımadası üzerinde bu âyetin muhatapları olan Kureyşlilere verdiğinden daha ileri düzeyde egemenlik, maddi güç ve siyasi otorite verdiğini haber vermektedir. Temkîn kavramı Yûsuf sûresinde üç yerde zikredilmektedir. Bunların ilkinde temkîn kelimesi müfessirler tarafından bulunduğu bölgede hükümran olma şeklinde yorumlanmaktadır. Diğer âyette ise temkîn lafzı sıfat olarak zikredilmekte ve müfessirler bu kelimeyi dilediğini yapabilecek nitelikte yüksek mevki sahibi şeklinde yorumlamaktadırlar. Temkîn kavramının Yûsuf sûresinde zikredildiği üçüncü âyette ise yetkilendirme anlamıyla öne çıktığı görülmektedir. Kehf sûresinde Cenâb-ı Allah Zülkarneynden bahsetmekte ve kendisine sunduğu yüce nimetleri hatırlatmaktadır. Müfessirler, sûrenin 84. âyetinde dile getirilen temkîn kelimesini yeryüzü hükümranlığı şeklinde yorumlamışlardır. Temkîn kavramını en geniş şekliyle açıklayan ve kapsama alanını belirleyen âyetlerden birisi de Nûr sûresi 55. âyettir. Bu âyette temkîn kavramı, dinin galip gelmesi ve Müslümanların güven içerisinde yaşaması şeklinde yorumlanmakta fakat âyetin belli aşamalardan sonra zikredildiği göze çarpmaktadır. Firavunun İsrailoğullarına yaptığı zulüm ve işkencenin bahsedildiği Kasas sûresinin 5. âyetinde geçen temkîn kelimesi Müslüman azınlığın Mısır ve Şâm topraklarında egemen kılınması şeklinde yorumlanmaktadır. Kuranda yer alan ve Cenâb-ı Allahın kendilerine temkîn nimetini bahşettiği kimselerde bazı özellikler öne çıkmaktadır. Bunların başında güvenirlilik vasfının geldiğini söylemek mümkündür. Hz. Yûsufun hayat serüveni bu hususa örnek gösterilebilir. Temkîn nimetini sağlayan en önemli unsurlardan birisi de ilimdir. Buradaki ilimden maksat, dini ve fenni ilimlerin tümünü içine alan genel anlamıdır. Zira Müslüman toplumun arzuladığı yüce medeniyete ulaşabilmeleri ancak bu ilim sayesinde mümkün olmaktadır. Temkîn nimetinin gerçekleşmesini kolaylaştıran etkenlerden birisi de sebeplere başvurmak ve yükümlülükleri yerine getirmektir. Gerekli sebeplere başvurmadan ve buna dair sorumlulukları ifa etmeden temkînin gelişi güzel gerçekleşmesi beklenemez. Dolayısıyla bu çalışmamızda temkîn kavramının semantiği, Kuranda zikredildiği yerlerin tespiti ve hangi anlamda kullanıldığı konularına yer verilmiştir. Temkîn kavramı, içerdiği farklı anlamlarla Kuranı Kerimde 18 defa zikredilmiştir. Farklı türevlerle 18 defa zikredilen temkîn kavramının, yeryüzü egemenliği ve hükümranlığı, yüksek mevki sahibi olma, güvenli barınak, yetki sahibi kılma ve savaşın olmadığı güven ortamında yerleştirme gibi anlamlarda kullanıldığı müşahede edilmiştir. Tekrar edildiği yerler göz önüne alındığında temkînin insan yapısı, yönetim şekli ve yeryüzü kavramlarıyla ilişkilendirildiği görülmektedir.

Article Details

The Concept of Tamkīn in the Semantics of the Qurʾān

Authors:

Mustafa Hamurlu

Publisher:

Harran University

Main Topics:

Tefsir | İslam Araştırmaları (Diğer)

Journal:

Harran İlahiyat Dergisi Issue 53, pp.438-456

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001342565

pISSN:

2791-6812

Tafsīr

Qurʾān

Tamkīn

Sovereignty

SocietyTefsir

Kur’an

Temkîn

Egemenlik

Toplum

Issues

Article Details

Authors: Mustafa Hamurlu

Publisher: Harran University

Main Topics: Tefsir | İslam Araştırmaları (Diğer)

Journal: Harran İlahiyat Dergisi Issue 53, pp.438-456

Document Type: Article

Publication Date: 6/2025

Document Language: Turkish

Document ID (Org No.): 2001342565

pISSN: 2791-6812

Issues

Authors:

Mustafa Hamurlu

Publisher:

Harran University

Main Topics:

Tefsir | İslam Araştırmaları (Diğer)

Journal:

Harran İlahiyat Dergisi Issue 53, pp.438-456

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001342565

pISSN:

2791-6812